Isaiah 62:11 Ulasan

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.

Behold, the Lord hath proclaimed unto the end of the world,.... This is not to be interpreted of the proclamation by Cyrus, giving liberty to the people of the Jews to return to their own land, for that did not reach to the end of the world; but of the proclamation of the Gospel, which, as when first published, the sound of it went into all the earth, and the words of it to the ends of the world, Rom 10:18. So it will be in the latter day, when it shall be preached to all nations, from one end of the world to the other, Rev 14:6, Say ye to the daughter of Zion, behold, thy salvation cometh; or "thy Saviour" (l), or "thy Redeemer", as the Targum, Septuagint, Vulgate Latin, Syriac, and Arabic versions; and which is to be understood not of his first coming, or of his incarnation, though that is sometimes foretold in much such language, Zac 9:9 and the same things are said of him with respect to that, as follows: "behold, his reward is with him, and his work before him"; See Gill on Isa 40:10, but of his spiritual coming, of which notice is given to the church, the congregation of Zion, as the Targum renders it: who will come in a spiritual manner, and do a great work in the world; destroy antichrist; convert Jews and Gentiles; take to himself his great power and reign; and give a reward to his servants the prophets, his saints, and them that fear his name, Th2 2:8. The Targum is, "behold, a reward to them that do his word is with him, and all their works are manifest before him.'' The word behold is three times used in this verse, to raise attention to what is said, and as pointing out something wonderful, and to express the certainty of it. (l) "tuus Salvator", V. L. Munster, Tigurine version.

(Vers. 10-12.) Go through, go through the gates, prepare the way for the people, make the road smooth, and choose stones, raise a signal for the people. Behold, the Lord has made his message heard to the ends of the earth: say to the daughter of Zion, Behold, your Savior comes: behold, his reward is with him, and his work before him. And they shall call them the holy people, redeemed by the Lord. But you shall be called a sought-after city, and not forsaken. LXX: Go through my gates and make a way for my people. Cast stones out of the way. Lift up a sign among the nations. For behold, the Lord has made his hearing reach to the ends of the earth. Say to the daughters of Zion: Behold, your Savior comes, having his reward with him, and his work before his face. And he will call them a holy people, redeemed by the Lord. But you will be called a sought-after city, and not forsaken. He commanded the keepers of the walls of Jerusalem, to whom he had previously commanded not to keep silent, not to cease praying, so that they may pass through the gates of Jerusalem and make a way for the people. The statement argues that in the last days, when Israel is to be saved after the fullness of the Gentiles, the semi-Jews believe that they will return to the Lord. However, others think that it will be fulfilled in the kingdom of heaven, when there will be true joy and each person will receive according to their merit. They will not see the Lord in humility, but will feel His judgment when He comes on the clouds with a multitude of angels to render to each person according to their works. But according to the explanation given, we can understand these things at the first coming, so that we may say that the Apostles and the men who succeeded them, should enter and pass through the gates which hell cannot prevail against, and remove all obstacles from the path, so that the people may enter the Church of the Savior without any stumbling block. Therefore, John cried out in the wilderness: I am the voice of one crying out in the desert, as Isaiah said: Prepare the way of the Lord, make straight his paths: every valley shall be filled and every mountain and hill shall be brought low (John 1:23, Isaiah 40:3-4). And in other words, the man of the Church has chosen stones that soften the hardness of the hearts of the believers. Of these stones, John the Baptist said: God is able to raise up children of Abraham from these stones (Matthew 3:9). Or according to the Septuagint, he throws stones from the path that separate the unbelievers from the believers. So that the Jews would not think that this is about them, it is added: Raise a sign to the nations, and to the peoples of the nations, so that the narrowness of salvation is not provoked only in the land of Judea, but let it be heard in the ends of the earth, so that the whole world may hear the passion of the Creator. Say, he says, to the daughter of Zion. She is called the daughter of Zion because she was first born from the Jews, as it says in the Song of Songs: The sons of my mother fought against me (Song of Songs 1:5); or certainly because she received the name of daughter from God through adoption. For as many as received him, he gave them power to become children of God (John 1). But what is it that the teachers and doctors of the daughter of Zion are commanded to announce? Behold, your Savior comes, who is called Jesus in Hebrew. Thus Gabriel said to Joseph: And you shall call his name Jesus, for he will save his people from their sins (Matt. 1:21). This Savior is the judge of all believers, to render to each according to their works: rewards to the righteous, and eternal punishments to the sinners (Matt. 16). And he shall call them Lord and Savior himself. Or, according to the Hebrew, the Apostles and Apostolic men shall call them, the holy and redeemed people of the Lord, who are redeemed by the blood of Christ. Moreover, the city itself will not be called abandoned, as it had been previously, either among the Jews due to commerce, or among the Gentiles due to idolatry, but rather sought after, as it is said in Hebrew, Drusa (); so that for the increase and variety of virtues, they always receive new names.

This forecasts the coming of the Savior and our redemption by his coming. It also foretells the granting of riches to those who believe in him.… Concerning that which is new, that is, the church, it may be fittingly said that it is the daughter of Zion.… For whom does he order to proclaim good news to Zion? Those holy spiritual guides, of course, who took on the leadership role in the church and whose job it was to open the gates and to remove the stones from their midst. And what were they to announce? “That the Savior has come bringing his own reward and his work before his face.” Two points are made, that which relates to his godhead and that which is a reward for us. Through both the Savior’s glory becomes apparent.

Thus, what God has indicated to the ends of the earth is not the reconstruction of Jerusalem but the cross, the passion, the resurrection, the ascension of the Master to the heavens, the coming of the Holy Spirit and the hope of future benefits. He commands the heralds to prepare the road and to make it level … by removing difficulties. For he calls obstacles “stones.” … Then, once the route has been arranged, he ordains the heralds to say to the daughter of Zion, that is, to the church extended throughout the world, “Behold, your Savior has come to you, having his reward and his work before his face.”

And as to the retribution of justice: tell the daughter of Zion, the people of the Jews, behold your Savior, God, or Cyrus; behold his reward is with him, that he might repay good things to you and evil things to your enemies. Mystically, this refers to the coming of Christ to judge, above (Isa 40:9–10) has the same thing.

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.

Unto the end of the world - אל קצה הארץ el ketseh haarets - Instead of אל el, to, עד ad, Unto, is the reading of two of Kennicott's MSS.; and one of mine has מקצה mikketseh, "From the end of the earth." Behold, thy salvation cometh "Lo, thy Savior cometh" - So all the ancient Versions render the word ישעך yishech. Behold, his reward - See note on Isa 40:10, Isa 40:11. This reward he carries as it were in his hand. His work is before him - he perfectly knows what is to be done; and is perfectly able to do it. He will do what God should do, and what man cannot do; and men should be workers with him. Let no man fear that the promise shall not be fulfilled on account of its difficulty, its greatness, the hinderances in the way, or the unworthiness of the person to whom it is made. It is God's work; he is able to do it, and as willing as he is able.

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.

salvation--embodied in the Saviour (see Zac 9:9). his work--rather, recompense (Isa 40:10).

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.