Izajasza 62:8 Komentarz

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 Lord hath sworn by his right hand, and by the arm of his strength,.... By Christ, say some, who is the arm of the Lord, the power of God, by whom he made the world, and upholds all things; but though he sometimes is said to swear unto him, and concerning him, yet is never said to swear by him; rather the attribute of omnipotence is here designed; as God is sometimes said to swear by his holiness, so here by his almighty power; the consideration of which itself is a great encouragement to faith, to believe the fulfilment of promises, because God is able; but his swearing by it is a further confirmation of it; it is as if he had said, let me not be thought to be the omnipotent God I am, if I do not do so and so; or as sure as I have such a right hand, and arm of strength, what follows shall certainly be accomplished: surely I will no more give thy corn to be meat for thine enemies; and the sons of the strangers shall not drink thy wine, for the which thou hast laboured: this was threatened to the people of Israel, in case of sinning against God, and revolting from him; and was accomplished in the times of their captivity in Babylon, Deu 28:33 but here it is promised, and the strongest assurance given, it should be so no more; which cannot respect the deliverance of the Jews from the Babylonish captivity; for it is certain that after that their enemies did eat their corn, and drink their wine; the Romans came and took away their city and nation, as they feared, and all their good things; wherefore this must refer to future times, to times yet to come, when this people, being converted, shall be restored to their own land, and enjoy great plenty of good things, and never more be disturbed by their enemies: though all this may be understood in a spiritual sense of the "corn" and "wine" of the Gospel, and the ministration of it; which was first provided for them, and they were invited to partake of it; and in preparing which the apostles and first ministers of the word, being Jews, "laboured"; but they rejecting it, it was carried to the Gentiles, who had been their "enemies", and were "aliens" from the commonwealth of Israel, which they gladly received and fed upon; but now it is promised, that the Gospel, being again brought unto them, should no more be taken from them, but ever continue with them; even all the means of grace, and ordinances of the Gospel, for the comfort and refreshment of their souls.

He promises those crying out and who give unceasing praise to the Lord, “While you are still speaking, behold, I am here.” … Now to those who will be worthy of the new age and involved in the things the Lord promises, he will no longer give their fruit to their enemies, but they will profit from these themselves. For they are correcting their lives in the direction of virtue and in godly manner are pursuing righteousness and enjoying their own harvest.

(Vers. 8, 9.) The Lord has sworn by his right hand and by the strength of his arm: If I give your wheat beyond food to your enemies, and if the sons of aliens drink your wine, in which you have labored: for those who gather it will eat it and praise the Lord, and those who carry it will drink it in my holy courts. LXX: The Lord has sworn by his right hand and by the strength of his arm: If I give my wheat beyond food to your enemies, and if the sons of aliens drink your wine, in which you have labored: but those who gather it will eat it and praise the Lord, and those who gather it will drink it in my holy courts. Almighty God, who said to the Church, 'I have set watchmen on your walls who shall never hold their peace day nor night. You who make mention of the Lord, do not keep silent, and give Him no rest till He establishes and till He makes Jerusalem a praise in the earth.' Now He swears by His right hand and by the arm of His strength. Concerning whom we frequently say that He is our Lord and Savior, who, according to the Apostle, is the power of God and the wisdom of God (1 Corinthians 1). He swears that the grain and wine of Jerusalem shall never be given as food to the enemies, nor shall aliens devour the labor of it; but those who sow in tears shall reap in joy, and those who reap, with joyful shouting, and with the chaff removed, they shall gather the pure grain into the barns. They themselves shall eat the labor of their hands, and shall lift up the Lord with eternal praise, and shall drink wine in His holy courts. Because either we understand many dwellings with the Father, if we accept them as the future blessedness in the kingdom of heaven, or certainly the Churches divided throughout the whole world, in which we are planted, and afterwards we will flourish in the house of the Lord. But when He says: I will no longer give your wheat to your enemies, and foreigners will not drink your wine, in which you have labored, He shows the previous labor of the Jews, and that all their works were possessed by demons when they were wavering between God and idols, when Elijah said to them: How long will you limp with both feet? if the Lord is God, follow him (III Kings XVIII, 21). And according to the typical history narrated in the book of Judges, the Midianites came and devastated their crops as far as Gaza, so that the food of men was turned into fodder for animals (Judges VI). This is the wheat and this is the wine that they will not eat unless they praise the Lord, and they will not drink unless in his holy courts, of which the Lord said during his passion: Amen, amen I say to you, I will not drink from the fruit of this vine until I drink it new in the kingdom of my Father (Mark XIV, 25). Which part of the Church is fulfilled when the Lord says to His disciples: Drink, my friends, and be intoxicated, my brothers, for wine gladdens the human heart (Psalm 104). And it is drunk in broad daylight by Joseph and his brothers (Genesis 44). And it will be fulfilled more fully when the earth is intoxicated with the blessings of the Lord. The wheat from which the heavenly bread is made, that is what the Lord speaks of: My flesh is truly food. And again regarding wine: And my blood truly is drink (John VI).

As you battle courageously, I will lead from the front. Since there is no one else better by whom one should swear, then by my own glory and by my own power I swear, since I will guard your harvest for you and stop those who are perpetual thieves, while you will profit from your own labors. Wheat and wine and food, spiritually speaking, signify the harvest of righteousness.

1092. The Lord has sworn by his right hand. Here the Lord promises to fulfill the petition. And first, as to driving back their enemies: if, supply: you do not trust in me, I will give your corn to be meat for your enemies: he that tills his ground (Prov 28:19), and eats not the fruit from it.

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.

sworn by . . . right hand--His mighty instrument of accomplishing His will (compare Isa 45:23; Heb 6:13). sons of . . . stranger--Foreigners shall no more rob thee of the fruit of thy labors (compare Isa 65:21-22).

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.

The following strophe expresses one side of the divine promise, on which the hope of that lofty and universally acknowledged glory of Jerusalem, for whose completion the watchers upon its walls so ceaselessly exert themselves, is founded. "Jehovah hath sworn by His right hand, and by His powerful arm, Surely I no more give thy corn for food to thine enemies; and foreigners will to drink thy must, for which thou hast laboured hard. No, they that gather it in shall eat it, and praise Jehovah; and they that store it, shall drink it in the courts of my sanctuary." The church will no more succumb to the tyranny of a worldly power. Peace undisturbed, and unrestricted freedom, reign there. With praise to Jehovah are the fruits of the land enjoyed by those who raised and reaped them. יגעתּ (with an auxiliary pathach, as in Isa 47:12, Isa 47:15) is applied to the cultivation of the soil, and includes the service of the heathen who are incorporated in Israel (Isa 61:5); whilst אסּף (whence מאספיו with ס raphatum) or אסף (poel, whence the reading מאספיו, cf., Psa 101:5, meloshnı̄; Psa 109:10, ve-dorshū, for which in some codd. and editions we find מאספיו, an intermediate form between piel and poel; see at Psa 62:4) and קבּץ stand in the same relation to one another as condere (horreo) and colligere (cf., Isa 11:12). The expression bechatsrōth qodshı̄, in the courts of my sanctuary, cannot imply that the produce of the harvest will never be consumed anywhere else than there (which is inconceivable), but only that their enjoyment of the harvest-produce will be consecrated by festal meals of worship, with an allusion to the legal regulation that two-tenths (ma‛ăsēr shēnı̄) should be eaten in a holy place (liphnē Jehovah) by the original possessor and his family, with the addition of the Levites and the poor (Deu 14:22-27 : see Saalschtz, Mosaisches Recht, cap. 42). Such thoughts, as that all Israel will then be a priestly nation, or that all Jerusalem will be holy, are not implied in this promise. All that it affirms is, that the enjoyment of the harvest-blessing will continue henceforth undisturbed, and be accompanied with the grateful worship of the giver, and therefore, because sanctified by thanksgiving, will become an act of worship in itself. This is what Jehovah has sworn "by His right hand," which He only lifts up with truth, and "by His powerful arm," which carries out what it promises without the possibility of resistance. The Talmud (b. Nazir 3b) understand by עזו זרוע the left arm, after Dan 12:7; but the ו of ובזרוע is epexegetical.