Isaiah 62:13 Kommentar

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, Isa 62:7). 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, Isa 62:9). 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).

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, Isa 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, Isa 62:3, in having her sons with her, and the Lord rejoicing over her, Isa 62:5, in having watchmen on her walls, and such as are the Lord's remembrancers in the midst of her, Isa 62:6, in plenty of food, Isa 62:8, in the coming of the Saviour, and in the gathering of elect Gentiles both to him and her, Isa 62:10.

The prophet opens this chapter with ardent prayers that the happy period of reconciliation just now promised, and here again foretold, may be hastened, Isa 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, Isa 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, Isa 62:10-12.

INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12) I--the prophet, as representative of all the praying people of God who love and intercede for Zion (compare Isa 62:6-7; Psa 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; Isa 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; Isa 4:5; Sa2 23:4; Pro 4:18). lamp--blazing torch.

Nearly all the more recent commentators regard the prophet himself as speaking here. Having given himself up to praying to Jehovah and preaching to the people, he will not rest or hold his peace till the salvation, which has begun to be realized, has been brought fully out to the light of day. It is, however, really Jehovah who commences thus: "For Zion's sake I shall not be silent, and for Jerusalem's sake I shall not rest, till her righteousness breaks forth like morning brightness, and her salvation like a blazing torch. And nations will see they righteousness, and all kings thy glory; and men will call thee by a new name, which the mouth of Jehovah will determine. And thou wilt be an adorning coronet in the hand of Jehovah, and a royal diadem in the lap of thy God." It is evident that Jehovah is the speaker here, both from Isa 62:6 and also from the expression used; for châshâh is the word commonly employed in such utterances of Jehovah concerning Himself, to denote His leaving things in their existing state without interposing (Isa 65:6; Isa 57:11; Isa 64:11). Moreover, the arguments which may be adduced to prove that the author of chapters 40-66 is not the speaker in Isa 61:1-11, also prove that it is not he who is continuing to speak of himself in Isa 62:1-12 Jehovah, having now begun to speak and move on behalf of Zion, will "for Zion's sake," i.e., just because it is Zion, His own church, neither be silent nor give Himself rest, till He has gloriously executed His work of grace. Zion is now in the shade, but the time will come when her righteousness will go forth as nōgah, the light which bursts through the night (Isa 60:19; Isa 59:9; here the morning sunlight, Pro 4:18; compare shachar, the morning red, Isa 58:8); or till her salvation is like a torch which blazes. יבער belongs to כלפּיד (mercha) in the form of an attributive clause = בּער, although it might also be assumed that יבער stands by attraction for תבער (cf., Isa 2:11; Ewald, 317, c). The verb בּער, which is generally applied to wrath (e.g., Isa 30:27), is here used in connection with salvation, which has wrath towards the enemies of Zion as its obverse side: Zion's tsedeq (righteousness) shall become like the morning sunlight, before which even the last twilight has vanished; and Zion's yeshū‛âh is like a nightly torch, which sets fire to its own material, and everything that comes near it. The force of the conjunction עד (until) does not extend beyond Isa 62:1. From Isa 62:2 onwards, the condition of things in the object indicated by עד is more fully described. The eyes of the nations will be directed to the righteousness of Zion, the impress of which is now their common property; the eyes of all kings to her glory, with which the glory of none of them, nor even of all together, can possibly compare. And because this state of Zion is a new one, which has never existed before, her old name is not sufficient to indicate her nature. She is called by a new name; and who could determine this new name? He who makes the church righteous and glorious, He, and He alone, is able to utter a name answering to her new nature, just as it was He who called Abram Abraham, and Jacob Israel. The mouth of Jehovah will determine it (נקב, to pierce, to mark, to designate in a signal and distinguishing manner, nuncupare; cf., Amo 6:1; Num 1:17). It is only in imagery that prophecy here sees what Zion will be in the future: she will be "a crown of glory," "a diadem," or rather a tiara (tsenı̄ph; Chethib tsenūph = mitsnepheth, the head-dress of the high priest, Exo 28:4; Zac 3:5; and that of the king, Eze 21:31) "of regal dignity," in the hand of her God (for want of a synonym of "hand," we have adopted the rendering "in the lap" the second time that it occurs). Meier renders יהוה בּיד (בּכף) Jovae sub praesidio, as though it did not form part of the figure. But it is a main feature in the figure, that Jehovah holds the crown in His hand. Zion is not the ancient crown which the Eternal wears upon His head, but the crown wrought out in time, which He holds in His hand, because He is seen in Zion by all creation. The whole history of salvation is the history of the taking of the kingdom, and the perfecting of the kingdom by Jehovah; in other words, the history of the working out of this crown.