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Isaiah 62:1
Verse
Context
Zion’s Salvation and New Name
1For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not keep still, until her righteousness shines like a bright light, her salvation like a blazing torch. 2Nations will see your righteousness, and all kings your glory. You will be called by a new name that the mouth of the LORD will bestow.
Sermons
David Wilkerson
George Warnock
Wong Chin Meng
Michael L. Brown
Ben Torrey
Mike BickleSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
For Zion's sake will I not hold my peace - These are the words of Jehovah declaring his purpose relative to the events predicted in the preceding chapter. Thou shalt be called by a new name - Viz., Christian - or, as in the fourth verse, חפצי בה chephtsi bah, "my delight is in her" - because she has now received that command, "This is my beloved Son, in whom I am well pleased; Hear Him."
John Gill Bible Commentary
For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest,.... By Zion and Jerusalem, the church in Gospel times is meant, as it often is in this book, and elsewhere; see Heb 12:22, for whose glory, prosperity, and safety, a concern is here expressed. Some take them to be the words of God himself, as the Targum and Kimchi; who seems to be silent and at rest, and even as it were asleep, when he does not arise and exert himself on the behalf of his people; but here he declares he would not be as one silent and at rest, nor let the kingdoms and nations of the world be at rest until the deliverer of his people was come, either Cyrus the type, or Christ the antitype: others take them to be the words of Israel in captivity, as Aben Ezra; though he afterwards observes they are the words of God, or of the church of God, soliciting her own restoration, prosperity, and glory: but they are the words of the prophet, expressing his great love and affection for the church, and his importunate desire of her happiness, intimating that he would never leave off praying for it till it was completed; not that he expected to live till the Messiah came, or to see the glory of the latter day, and of the church in it; but the sense is, that he would continue praying for it without ceasing as long as he lived, and he knew his prayers and his prophecies would live after he was dead; and that there would be persons raised up in the church that would succeed him in this work, till all the glorious things promised and prophesied of should be accomplished: until the righteousness thereof go forth as brightness; meaning either till the church's innocence is made as clear as the brightness of the sun at noonday, and she is vindicated from the calumnies and reproaches cast upon her, and open vengeance is taken on her enemies by the Lord, from whom her righteousness is, and by whom her wrongs will be righted; or until the righteousness of Christ, which is by imputation her righteousness, is wrought out by him and revealed in the Gospel, and she appears to all to be clothed with it, as with the sun, Rev 12:1, which will be the case when to her shall be given to be arrayed openly with that fine linen, clean and white, which is the righteousness of the saints, and will be the time of her open marriage to the Lamb, Rev 19:7, and the salvation thereof as a lamp that burneth; which gives light, and is seen afar off; her open deliverance from all her enemies, Pagan, Papal, and Mahometan; and her salvation by Jesus Christ, which will be more clearly published in the Gospel ministry in the latter day, and more openly seen and enjoyed in the effects of it. The Vulgate Latin version of this and the preceding clause is, "until her righteous one goes forth as brightness, and her Saviour as a lamp that burneth;'' meaning Christ the righteous, and the Saviour of his body the church, who in his first coming was as a burning and shining light, even like the sun, the light of the world; and whose spiritual coming will be in such a glorious manner, that he will destroy antichrist with the brightness of it, and is therefore very desirable, Th2 2:8. The Targum of the whole is, "till I work salvation for Zion, I will give no rest to the people; and till consolation comes to Jerusalem, I will not let the kingdoms rest, till her light is revealed as the morning, and her salvation as a lamp that burneth.''
Matthew Henry Bible Commentary
The prophet here tells us, I. What he will do for the church. A prophet, as he is a seer, so he is a spokesman. This prophet resolves to perform that office faithfully, Isa 62:1. He will not hold his peace; he will not rest; he will mind his business, will take pains, and never desire to take his ease; and herein he was a type of Christ, who was indefatigable in executing the office of a prophet and made it his meat and drink till he had finished his work. Observe here, 1. What the prophet's resolution is: He will not hold his peace. He will continue instant in preaching, will not only faithfully deliver, but frequently repeat, the messages he has received from the Lord. If people receive not the precepts and promises at first, he will inculcate them and give them line upon line. And he will continue instant in prayer; he will never hold his peace at the throne of grace till he has prevailed with God for the mercies promised; he will give himself to prayer and to the ministry of the word, as Christ's ministers must (Act 6:4), who must labour frequently in both and never be weary of this well-doing. The business of ministers is to speak from God to his people and to God for his people; and in neither of these must they be silent. 2. What is the principle of this resolution - for Zion's sake, and for Jerusalem's, not for the sake of any private interest of his own, but for the church's sake, because he has an affection and concern for Zion, and it lies near his heart. Whatever becomes of his own house and family, he desires to see the good of Jerusalem and resolves to seek it all the days of his life, Psa 122:8, Psa 122:9; Psa 118:5. It is God's Zion and his Jerusalem, and it is therefore dear to him, because it is so to God and because God's glory is interested in its prosperity. 3. How long he resolves to continue this importunity - till the promise of the church's righteousness and salvation, given in the foregoing chapter, be accomplished. Isaiah will not himself live to see the release of the captives out of Babylon, much less the bringing in of the gospel, in which grace reigns through righteousness unto life and salvation; yet he will not hold his peace till these be accomplished, even the utmost of them, because his prophecies will continue speaking of these things, and there shall in every age be a remnant that shall continue to pray for them, as successors to him, till the promises be performed, and so the prayers answered that were grounded upon them. Then the church's righteousness and salvation will go forth as brightness, and as a lamp that burns, so plainly that it will carry its own evidence along with it. It will bring honour and comfort to the church, which will hereupon both look pleasant and appear illustrious; and it will bring instruction and direction to the world, a light not only to the eyes but to the feet, and to the paths of those who before sat in darkness and in the shadow of death. II. What God will do for the church. The prophet can but pray and preach, but God will confirm the word and answer the prayers. 1. The church shall be greatly admired. When that righteousness which is her salvation, her praise, and her glory, shall be brought forth, the Gentiles shall see it. The tidings of it shall be carried to the Gentiles, and a tender of it made to them; they may so see this righteousness as to share in it if it be not their own fault. "Even kings shall see and be in love with the glory of thy righteousness" (Isa 62:2), shall overlook the glory of their own courts and kingdoms, and look at, and look after, the spiritual glory of the church as that which excels. 2. She shall be truly admirable. Great names make men considerable in the world, and great respect is paid them thereupon; now it is agreed that honor est in honorante - honour derives its value from the dignity of him who confers it. God is the fountain of honour and from him the church's honour comes: "Thou shalt be called by a new name, a pleasant name, such as thou wast never called by before, no, not in the day of thy greatest prosperity, and the reverse of that which thou wast called by in the day of thy affliction; thou shalt have a new character, be advanced to a new dignity, and those about thee shall have new thoughts of thee." This seems to be alluded to in that promise (Rev 2:17) of the white stone and in the stone a new name, and that (Rev 3:12) of the name of the city of my God and my new name. It is a name which the mouth of the Lord shall name, who, we are sure, miscalls nothing, and who will oblige others to call her by the name he has given her; for his judgment is according to truth and all shall concur with it sooner or later. Two names God shall give her: - (1.) He shall call her his crown (Isa 62:3): Thou shalt be a crown of glory in the hand of the Lord, not on his head (as adding any real honour or power to him, as crowns do to those that are crowned with them), but in his hand. He is pleased to account them, and show them forth, as a glory and beauty to him. When he took them to be his people it was that they might be unto him for a name, and for a praise, and for a glory (Jer 13:11): "Thou shalt be a crown of glory and a royal diadem, through the hand, the good hand, of thy God upon thee; he shall make thee so, for he shall be to thee a crown of glory, Isa 28:5. Thou shalt be so in his hand, that is, under his protection; he that shall put glory upon thee shall create a defence upon all that glory, so that the flowers of thy crown shall never wither nor shall its jewels be lost." (2.) He shall call her his spouse, Isa 62:4, Isa 62:5. This is a yet greater honour, especially considering what a forlorn condition she had been in. [1.] Her case had been very melancholy. She was called forsaken and her land desolate during the captivity, like a woman reproachfully divorced or left a disconsolate widow. Such as the state of religion in the world before the preaching of the gospel - it was in a manner forsaken and desolate, a thing that no man looked after nor had any real concern for. [2.] It should now be very pleasant, for God would return in mercy to her. Instead of those two names of reproach, she shall be called by two honourable names. First, She shall be called Hephzi-bah, which signifies, My delight is in her; it was the name of Hezekiah's queen, Manasseh's mother (Kg2 21:1), a proper name for a wife, who ought to be her husband's delight, Pro 5:19. And here it is the church's Maker that is her husband: The Lord delights in thee. God by his grace has wrought that in his church which makes her his delight, she being refined, and reformed, and brought home to him; and then by his providence he does that for her which makes it appear that she is his delight and that he delights to do her good. Secondly, She shall be called Beulah, which signifies married, whereas she had been desolate, a condition opposed to that of the married wife, Isa 54:1. "Thy land shall be married, that is, it shall become fruitful again, and be replenished." Though she has long been barren, she shall again be peopled, shall again be made to keep house and to be a joyful mother of children, Psa 113:9. She shall be married, for, 1. Her sons shall heartily espouse the land of their nativity and its interests, which they had for a long time neglected, as despairing ever to have any comfortable enjoyment of it: Thy sons shall marry thee, that is, they shall live with thee and take delight in thee. When they were in Babylon, they seemed to have espoused that land, for they were appointed to settle, and to seek the peace of it, Jer 29:5-7. But now they shall again marry their own land, as a young man marries a virgin that he takes great delight in, is extremely fond of, and is likely to have many children by. It bodes well to a land when its own natives and inhabitants are pleased with it, prefer it before other lands, when its princes marry their country and resolve to take their lot with it. 2. Her God (which is much better) shall betroth her to himself in righteousness, Hos 2:19, Hos 2:20. He will take pleasure in his church: As the bridegroom rejoices over the bride, is pleased with his relation to her and her affection to him, so shall thy God rejoice over thee: he shall rest in his love to thee (Zep 3:17); he shall take pleasure in thee (Psa 147:11), and shall delight to do thee good with his whole heart and his whole soul, Jer 32:41. This is very applicable to the love Christ has for his church and the complacency he takes in it, which appears so brightly in Solomon's Song, and which will be complete in heaven.
Tyndale Open Study Notes
62:1-12 The servant here commits himself to proclaiming the good news continuously until the glory of Zion is realized.
Isaiah 62:1
Zion’s Salvation and New Name
1For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not keep still, until her righteousness shines like a bright light, her salvation like a blazing torch. 2Nations will see your righteousness, and all kings your glory. You will be called by a new name that the mouth of the LORD will bestow.
- Scripture
- Sermons
- Commentary
The Presevation of Zion
By David Wilkerson2.8K58:46PSA 51:17ISA 62:1MAT 6:33JHN 8:32ROM 2:28HEB 12:22REV 13:16In this sermon, the speaker addresses the concern and grief of a holy remnant of people in the nation who are troubled by the abominations in the land and in the church. The speaker mentions receiving thousands of letters from people who feel that the nation is headed for a crisis and that the name of the Lord will be vindicated. The speaker then discusses the mark of the beast and reassures the audience that they do not need to fear it or any other prophetic events. The speaker emphasizes that once the audience grasps the truth they are about to hear, they will no longer worry about a depression, the mark of the beast, or the tribulation.
Cranbrook Fellowship 2000 Tape 3 (Middle Portion With Song at End)
By George Warnock1.5K40:06SeminarISA 62:1MAL 4:6GAL 5:22HEB 3:151PE 4:172PE 1:4REV 5:6In this sermon, the preacher emphasizes the importance of responding to God's visitation and not hardening our hearts. He highlights the need for gratitude for past blessings and anticipation for future ones. The preacher also emphasizes the significance of reconciliation among believers as a precursor to revival. He uses the analogy of a wheat field to illustrate the process of growth and maturity in the spiritual realm. Ultimately, the preacher emphasizes the need for the church to be prepared and to radiate the same light that was in Jesus to bring forth salvation to all nations.
Cranbrook Fellowship 2000 Tape 3 (Middle Portion)
By George Warnock1.4K37:02SeminarPSA 95:10ISA 62:1MAL 4:6JHN 14:6ACT 7:55EPH 5:27HEB 3:15In this sermon, the speaker reflects on a recent visitation from God and emphasizes the importance of not hardening our hearts to His voice. The speaker also highlights the need for gratitude for past blessings and hope for future ones. They believe that a great work of cleansing and reconciliation is taking place among believers, which is a precursor to revival. The speaker emphasizes the importance of preparing the church and allowing the light of Jesus to radiate from it, so that all nations may see the salvation of God.
The City of God
By Wong Chin Meng1.0K1:15:13City Of GodISA 62:1MAT 6:331CO 3:16EPH 2:22REV 21:3In this sermon, the preacher discusses the concept of living a supernatural life that goes beyond the natural. He emphasizes that when God is present in our lives, we can live with abundance even with very little. The preacher shares his disillusionment with the hypocrisy he witnessed among believers who displayed spiritual fervor on Sundays but lived immoral lives during the week. He highlights the importance of having the real presence of God in our lives, as it brings about a transformation that surpasses human understanding. The preacher also draws parallels to the Israelites' experience in Egypt, where they were slaves for 430 years but were ultimately delivered by God's supernatural power.
Israel and the End Time Revival
By Michael L. Brown9441:28:50ISA 62:1ISA 62:6In this sermon, the speaker uses various earthly illustrations to convey his message. He starts by describing a scenario where a person with great power accidentally hits a ball out of the stadium while attempting a simple bunt. This analogy is used to emphasize the potential impact of Israel's transgression and rejection of the Messiah on the salvation of the world. The speaker then transitions to a scene in heaven where a Texas evangelist boasts about his accomplishments, only to be humbled by a little Jewish man. Finally, the sermon touches on the importance of Jerusalem and the role of watchmen in reminding the Lord of his promises. The speaker references Isaiah 62 to highlight the need for continuous prayer and persistence in seeking the establishment of Jerusalem as the praise of the earth.
26 - a Specific Prayer
By Ben Torrey71806:58Specific PrayerISA 62:1In this sermon, the speaker reflects on the Korean War and the division that still exists in the nation. They emphasize the importance of prayer and trust in God's sovereignty over human rulers and history. The speaker also highlights the North Korean perspective, where they view the war as a victory against American imperialism. However, the speaker encourages believers to look to God for true reunification, unity, and reconciliation. They emphasize the need for all Koreans to recognize Kim Jong-il as the father of the nation for complete wholeness.
Anna Anointing - Part 1
By Mike Bickle13151:06Anna AnointingIntercessionBridegroom LoveISA 62:1LUK 2:36LUK 18:1Mike Bickle emphasizes the significance of the Anna anointing, a divine calling for persistent prayer and intercession that will rise among believers, both male and female, across the globe. He draws inspiration from the biblical figure Anna, who dedicated her life to prayer and fasting in the temple, and encourages the church to embrace this calling to combat the fainting spirit affecting prayer in the Western church. Bickle believes that as the International House of Prayer is established, it will ignite courage in intercessors and draw many back to a life of prayer, ultimately leading to a global revival. He stresses the importance of identity in prayer, asserting that knowing one's calling as an intercessor brings strength and resolve. The sermon calls for a new generation of prayer warriors to rise up, fueled by the fire of God, to fulfill their divine purpose.
01 the Forerunner Message in Isaiah 2
By Mike Bickle331:16:00End TimesJerusalem as the EpicenterISA 2:2ISA 2:10ISA 40:4ISA 60:1ISA 62:1ZEC 14:4MAT 5:14EPH 1:10REV 20:6REV 21:2Mike Bickle emphasizes the significance of Isaiah 2 as a foundational text for understanding the end times, highlighting that Isaiah was entrusted with more revelation about the end times than any other prophet. He explains that the forerunner message reveals God's plan to establish Jerusalem as the epicenter of His reign, filled with love and glory, and that the nations will be drawn to it. Bickle encourages critical thinking and interaction among believers to grasp the fullness of God's message, asserting that the end times are not a doom and gloom narrative but a glorious love story. He stresses the importance of understanding the connection between the earthly and heavenly Jerusalems and the role of believers in this divine plan.
Standing With Israel in Trouble in the End-Times
By Mike Bickle221:02:51Support for IsraelEnd TimesPSA 122:6ISA 62:1JER 31:10EZK 36:24DAN 12:1ZEC 12:3MAT 23:39MAT 24:14ROM 11:25REV 20:1Mike Bickle emphasizes the critical importance of standing with Israel during the end times, highlighting the spiritual and physical battles surrounding Jerusalem. He explains that the church's obedience to God's purpose for Israel is essential, especially as nations rise against it. Bickle warns of a coming time of great trouble for Israel, which will ultimately lead to their purification and the return of Jesus as King. He stresses that the church must actively engage in prayer and support for Israel, as this will be pivotal in the fulfillment of God's plans and the establishment of His kingdom on earth.
Avoiding Deception: Prioritizing His Word
By Brian Guerin1243:04DeceptionImportance of ScriptureISA 62:1Brian Guerin emphasizes the critical importance of prioritizing God's Word to avoid deception in the church and in personal lives. He warns that many are being led astray by spontaneous revelations that overshadow the written Word, which should be the foundation of faith. Guerin highlights the increasing darkness and deception in the world, urging believers to remain rooted in Scripture to discern truth from falsehood. He illustrates how minor deceptions can lead to significant consequences, including missing God's perfect will. Ultimately, he calls for a return to the simplicity of Christ and His Word as the guiding light in a time of confusion.
A Call to Extraordinary Prayer for Revival
By Erroll Hulse0PSA 85:6ISA 62:1ISA 62:6EZK 36:37ZEC 12:10ACT 1:141CO 15:58Erroll Hulse emphasizes the urgent need for revival in the church, highlighting the historical significance of outpourings of the Spirit and the detrimental effects of spiritual lethargy and powerlessness. He stresses the importance of fervent, persevering prayer as the principal means for seeking revival, citing biblical examples like Pentecost and the Second Great Awakening. Hulse calls for specific, informed prayers for spiritual awakening globally, urging believers to continue faithful work in preaching the truth, evangelism, and missions even in the absence of revival. He encourages believers to persist in prayer for revival, understanding that it is God's prerogative and emphasizing the need for fervor and perseverance in seeking the outpouring of the Holy Spirit.
God's Open Door to the Nations
By George Warnock01CH 16:8PSA 105:1ISA 62:1ISA 62:6ACT 15:1George Warnock preaches on the significance of songs given by the Spirit, highlighting how they are related to God's work on earth. He delves into the prophetic psalm given to Asaph and his brethren to commemorate the new day when the ark of God was brought to Zion, emphasizing God's covenant with Abraham and His plan to bless all nations through Israel. Warnock discusses the prophetic inspiration of David, who foretold the glory of God emanating from Mount Zion to embrace all nations, signifying a new beginning for mankind. He explores the concept of Zion beyond a physical location, representing the people of God, God's throne, and priesthood, leading to the rebuilding of the Tabernacle of David for God's Word and Glory to shine forth globally.
Greatest Danger Confronting the Church
By Russell DeLong02CH 7:14NEH 8:10PSA 51:10ISA 62:1MAT 24:12JAS 5:201JN 1:91JN 2:15REV 2:4Russell V. DeLong preaches about the greatest danger confronting the Church, emphasizing the importance of maintaining a passionate love for God above all else. Drawing from St. Matthew 24:12 and Revelation 2:4, he highlights the peril of losing one's first love for God, which renders all other admirable traits meaningless. DeLong urges church members to evaluate their spiritual health honestly, pointing out signs of lost love such as joylessness, lack of interest in spiritual matters, and a growing spirit of worldliness. He calls for repentance, emphasizing the need to return to God and revive the fervent love for Him to save both the Church and the nation from moral decay.
God's Glory Seen in Your Life
By Erlo Stegen0God's GloryRighteousness in LifeISA 62:1Erlo Stegen emphasizes that God's glory should be evident in the lives of His people, drawing parallels between the physical and spiritual significance of Zion and Jerusalem. He highlights the importance of personal experience with God's righteousness and the need for believers to reflect His glory in their lives, rather than masking spiritual poverty. Stegen warns against the distractions of the world, particularly for the youth, urging them to live righteously and be examples to others. He stresses that true Christians must allow Christ to increase in their lives while they decrease, embodying the light of the world. Ultimately, he calls for a pure heart and a life that honors God, as eternity awaits us all.
A Sermon Occasioned by the Death of Mr. Benjamin Seward, Esquire.
By John Gill0Peace in DeathRighteousnessJOB 3:17PSA 37:37ISA 62:1MAT 6:11ROM 6:14PHP 3:121TH 5:23HEB 12:141PE 1:91JN 1:8John Gill preaches a heartfelt sermon in memory of Mr. Benjamin Seward, emphasizing the characteristics of a truly good man as perfect and upright, and the peace that comes at the end of such a life. He reflects on the importance of observing and marking the lives of those who embody these qualities, particularly in light of Mr. Seward's exemplary character and his calm acceptance of death. Gill encourages the congregation to aspire to these virtues, reminding them that the end of the righteous is peace, and that true believers can find comfort in their faith amidst life's trials.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
For Zion's sake will I not hold my peace - These are the words of Jehovah declaring his purpose relative to the events predicted in the preceding chapter. Thou shalt be called by a new name - Viz., Christian - or, as in the fourth verse, חפצי בה chephtsi bah, "my delight is in her" - because she has now received that command, "This is my beloved Son, in whom I am well pleased; Hear Him."
John Gill Bible Commentary
For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest,.... By Zion and Jerusalem, the church in Gospel times is meant, as it often is in this book, and elsewhere; see Heb 12:22, for whose glory, prosperity, and safety, a concern is here expressed. Some take them to be the words of God himself, as the Targum and Kimchi; who seems to be silent and at rest, and even as it were asleep, when he does not arise and exert himself on the behalf of his people; but here he declares he would not be as one silent and at rest, nor let the kingdoms and nations of the world be at rest until the deliverer of his people was come, either Cyrus the type, or Christ the antitype: others take them to be the words of Israel in captivity, as Aben Ezra; though he afterwards observes they are the words of God, or of the church of God, soliciting her own restoration, prosperity, and glory: but they are the words of the prophet, expressing his great love and affection for the church, and his importunate desire of her happiness, intimating that he would never leave off praying for it till it was completed; not that he expected to live till the Messiah came, or to see the glory of the latter day, and of the church in it; but the sense is, that he would continue praying for it without ceasing as long as he lived, and he knew his prayers and his prophecies would live after he was dead; and that there would be persons raised up in the church that would succeed him in this work, till all the glorious things promised and prophesied of should be accomplished: until the righteousness thereof go forth as brightness; meaning either till the church's innocence is made as clear as the brightness of the sun at noonday, and she is vindicated from the calumnies and reproaches cast upon her, and open vengeance is taken on her enemies by the Lord, from whom her righteousness is, and by whom her wrongs will be righted; or until the righteousness of Christ, which is by imputation her righteousness, is wrought out by him and revealed in the Gospel, and she appears to all to be clothed with it, as with the sun, Rev 12:1, which will be the case when to her shall be given to be arrayed openly with that fine linen, clean and white, which is the righteousness of the saints, and will be the time of her open marriage to the Lamb, Rev 19:7, and the salvation thereof as a lamp that burneth; which gives light, and is seen afar off; her open deliverance from all her enemies, Pagan, Papal, and Mahometan; and her salvation by Jesus Christ, which will be more clearly published in the Gospel ministry in the latter day, and more openly seen and enjoyed in the effects of it. The Vulgate Latin version of this and the preceding clause is, "until her righteous one goes forth as brightness, and her Saviour as a lamp that burneth;'' meaning Christ the righteous, and the Saviour of his body the church, who in his first coming was as a burning and shining light, even like the sun, the light of the world; and whose spiritual coming will be in such a glorious manner, that he will destroy antichrist with the brightness of it, and is therefore very desirable, Th2 2:8. The Targum of the whole is, "till I work salvation for Zion, I will give no rest to the people; and till consolation comes to Jerusalem, I will not let the kingdoms rest, till her light is revealed as the morning, and her salvation as a lamp that burneth.''
Matthew Henry Bible Commentary
The prophet here tells us, I. What he will do for the church. A prophet, as he is a seer, so he is a spokesman. This prophet resolves to perform that office faithfully, Isa 62:1. He will not hold his peace; he will not rest; he will mind his business, will take pains, and never desire to take his ease; and herein he was a type of Christ, who was indefatigable in executing the office of a prophet and made it his meat and drink till he had finished his work. Observe here, 1. What the prophet's resolution is: He will not hold his peace. He will continue instant in preaching, will not only faithfully deliver, but frequently repeat, the messages he has received from the Lord. If people receive not the precepts and promises at first, he will inculcate them and give them line upon line. And he will continue instant in prayer; he will never hold his peace at the throne of grace till he has prevailed with God for the mercies promised; he will give himself to prayer and to the ministry of the word, as Christ's ministers must (Act 6:4), who must labour frequently in both and never be weary of this well-doing. The business of ministers is to speak from God to his people and to God for his people; and in neither of these must they be silent. 2. What is the principle of this resolution - for Zion's sake, and for Jerusalem's, not for the sake of any private interest of his own, but for the church's sake, because he has an affection and concern for Zion, and it lies near his heart. Whatever becomes of his own house and family, he desires to see the good of Jerusalem and resolves to seek it all the days of his life, Psa 122:8, Psa 122:9; Psa 118:5. It is God's Zion and his Jerusalem, and it is therefore dear to him, because it is so to God and because God's glory is interested in its prosperity. 3. How long he resolves to continue this importunity - till the promise of the church's righteousness and salvation, given in the foregoing chapter, be accomplished. Isaiah will not himself live to see the release of the captives out of Babylon, much less the bringing in of the gospel, in which grace reigns through righteousness unto life and salvation; yet he will not hold his peace till these be accomplished, even the utmost of them, because his prophecies will continue speaking of these things, and there shall in every age be a remnant that shall continue to pray for them, as successors to him, till the promises be performed, and so the prayers answered that were grounded upon them. Then the church's righteousness and salvation will go forth as brightness, and as a lamp that burns, so plainly that it will carry its own evidence along with it. It will bring honour and comfort to the church, which will hereupon both look pleasant and appear illustrious; and it will bring instruction and direction to the world, a light not only to the eyes but to the feet, and to the paths of those who before sat in darkness and in the shadow of death. II. What God will do for the church. The prophet can but pray and preach, but God will confirm the word and answer the prayers. 1. The church shall be greatly admired. When that righteousness which is her salvation, her praise, and her glory, shall be brought forth, the Gentiles shall see it. The tidings of it shall be carried to the Gentiles, and a tender of it made to them; they may so see this righteousness as to share in it if it be not their own fault. "Even kings shall see and be in love with the glory of thy righteousness" (Isa 62:2), shall overlook the glory of their own courts and kingdoms, and look at, and look after, the spiritual glory of the church as that which excels. 2. She shall be truly admirable. Great names make men considerable in the world, and great respect is paid them thereupon; now it is agreed that honor est in honorante - honour derives its value from the dignity of him who confers it. God is the fountain of honour and from him the church's honour comes: "Thou shalt be called by a new name, a pleasant name, such as thou wast never called by before, no, not in the day of thy greatest prosperity, and the reverse of that which thou wast called by in the day of thy affliction; thou shalt have a new character, be advanced to a new dignity, and those about thee shall have new thoughts of thee." This seems to be alluded to in that promise (Rev 2:17) of the white stone and in the stone a new name, and that (Rev 3:12) of the name of the city of my God and my new name. It is a name which the mouth of the Lord shall name, who, we are sure, miscalls nothing, and who will oblige others to call her by the name he has given her; for his judgment is according to truth and all shall concur with it sooner or later. Two names God shall give her: - (1.) He shall call her his crown (Isa 62:3): Thou shalt be a crown of glory in the hand of the Lord, not on his head (as adding any real honour or power to him, as crowns do to those that are crowned with them), but in his hand. He is pleased to account them, and show them forth, as a glory and beauty to him. When he took them to be his people it was that they might be unto him for a name, and for a praise, and for a glory (Jer 13:11): "Thou shalt be a crown of glory and a royal diadem, through the hand, the good hand, of thy God upon thee; he shall make thee so, for he shall be to thee a crown of glory, Isa 28:5. Thou shalt be so in his hand, that is, under his protection; he that shall put glory upon thee shall create a defence upon all that glory, so that the flowers of thy crown shall never wither nor shall its jewels be lost." (2.) He shall call her his spouse, Isa 62:4, Isa 62:5. This is a yet greater honour, especially considering what a forlorn condition she had been in. [1.] Her case had been very melancholy. She was called forsaken and her land desolate during the captivity, like a woman reproachfully divorced or left a disconsolate widow. Such as the state of religion in the world before the preaching of the gospel - it was in a manner forsaken and desolate, a thing that no man looked after nor had any real concern for. [2.] It should now be very pleasant, for God would return in mercy to her. Instead of those two names of reproach, she shall be called by two honourable names. First, She shall be called Hephzi-bah, which signifies, My delight is in her; it was the name of Hezekiah's queen, Manasseh's mother (Kg2 21:1), a proper name for a wife, who ought to be her husband's delight, Pro 5:19. And here it is the church's Maker that is her husband: The Lord delights in thee. God by his grace has wrought that in his church which makes her his delight, she being refined, and reformed, and brought home to him; and then by his providence he does that for her which makes it appear that she is his delight and that he delights to do her good. Secondly, She shall be called Beulah, which signifies married, whereas she had been desolate, a condition opposed to that of the married wife, Isa 54:1. "Thy land shall be married, that is, it shall become fruitful again, and be replenished." Though she has long been barren, she shall again be peopled, shall again be made to keep house and to be a joyful mother of children, Psa 113:9. She shall be married, for, 1. Her sons shall heartily espouse the land of their nativity and its interests, which they had for a long time neglected, as despairing ever to have any comfortable enjoyment of it: Thy sons shall marry thee, that is, they shall live with thee and take delight in thee. When they were in Babylon, they seemed to have espoused that land, for they were appointed to settle, and to seek the peace of it, Jer 29:5-7. But now they shall again marry their own land, as a young man marries a virgin that he takes great delight in, is extremely fond of, and is likely to have many children by. It bodes well to a land when its own natives and inhabitants are pleased with it, prefer it before other lands, when its princes marry their country and resolve to take their lot with it. 2. Her God (which is much better) shall betroth her to himself in righteousness, Hos 2:19, Hos 2:20. He will take pleasure in his church: As the bridegroom rejoices over the bride, is pleased with his relation to her and her affection to him, so shall thy God rejoice over thee: he shall rest in his love to thee (Zep 3:17); he shall take pleasure in thee (Psa 147:11), and shall delight to do thee good with his whole heart and his whole soul, Jer 32:41. This is very applicable to the love Christ has for his church and the complacency he takes in it, which appears so brightly in Solomon's Song, and which will be complete in heaven.
Tyndale Open Study Notes
62:1-12 The servant here commits himself to proclaiming the good news continuously until the glory of Zion is realized.