- Home
- Bible
- Isaiah
- Chapter 62
- Verse 62
Isaiah 62:10
Verse
Context
Zion’s Salvation and New Name
9For those who harvest grain will eat it and praise the LORD, and those who gather grapes will drink the wine in My holy courts.” 10Go out, go out through the gates; prepare the way for the people! Build it up, build up the highway; clear away the stones; raise a banner for the nations!
Sermons
Bill McLeod
Mike Bickle
Albert Zehr
William Edwin Boardman
J.C. Philpot
Alexander CampbellSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Of the people "For the people" - Before the word העם haam, the people, two MSS. insert יהוה Yehovah; one MS. adds the same word after; and eight MSS., three ancient, instead of העם haam, have יהוה Yehovah, and so likewise one edition. But though it makes a good sense either way, I believe it to be an interpolation, as the ancient Versions do not favor it. The Septuagint indeed read עמי ammi, my people. - L.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The concluding strophe goes back to the standpoint of the captivity. "Go forth, go forth through the gates, clear the way of the people. Cast up, cast up the road, clear it of stones; lift up a banner above the nations! Behold, Jehovah hath caused tidings to sound to the end of the earth. Say to the daughter of Zion, Behold, thy salvation cometh; behold, His reward is with Him, and His recompense before Him. And men will call them the holy people, the redeemed of Jehovah; and men will call thee, Striven after, A city that will not be forsaken." We cannot adopt the rendering proposed by Gesenius, "Go ye into the gates," whether of Jerusalem or of the temple, since the reading would then be שׁערים בּאוּ (Gen 23:10) or בשּׁערים (Jer 7:2). For although בּ עבר may under certain circumstances be applied to entrance into a city (Jdg 9:26), yet it generally denotes either passing through a land (Isa 8:21; Isa 34:10; Gen 41:46; Lev 26:6, etc.), or through a nation (Sa2 20:14), or through a certain place (Isa 10:28); so that the phrase בּשּׁער עבר, which does not occur anywhere else (for in Mic 2:13, which refers, however, to the exodus of the people out of the gates of the cities of the captivity, שׁער ויּעברוּ do not belong together), must refer to passing through the gate; and the cry בשׁערים עברוּ means just the same as מבּבל צאוּ ("Go ye forth from Babylon") in Isa 48:20; Isa 52:11. The call to go out of Babylon forms the conclusion of the prophecy here, just as it does in Isa 48:20-21; Isa 52:11-12. It is addressed to the exiles; but who are they to whom the command is given, "Throw up a way," - a summons repeatedly found in all the three books of these prophecies (Isa 40:3; Isa 57:14)? They cannot be the heathen, for this is contradicted by the conclusion of the charge, "Lift ye up a banner above the nations;" nor can we adopt what seems to us a useless fancy on the part of Stier, viz., that Isa 62:10 is addressed to the watchmen on the walls of Zion. We have no hesitation, therefore, in concluding that they are the very same persons who are to march through the gates of Babylon. The vanguard (or pioneers) of those who are coming out are here summoned to open the way by which the people are to march, to throw up the road (viz., by casting up an embankment, hamsillâh, as in Isa 11:16; Isa 49:11; maslūl, Isa 35:8), to clear it of stones (siqqēl, as in Isa 5:2; cf., Hos 9:12, shikkēl mē'âdâm), and lift up a banner above the nations (one rising so high as to be visible far and wide), that the diaspora of all places may join those who are returning home with the friendly help of the nations (Isa 11:12; Isa 49:22). For Jehovah hath caused tidings to be heard to the end of the earth, i.e., as we may see from what follows, the tidings of their liberation; in other words, looking at the historical fulfilment, the proclamation of Cyrus, which he caused to be issued throughout his empire at the instigation of Jehovah (Ezr 1:1). Hitzig regards השׁמיע as expressing what had actually occurred at the time when the prophet uttered his predictions; and in reality the standpoint of the prophets was so far a variable one, that the fulfilment of what was predicted did draw nearer and nearer to it ἐν πνεύματι. But as hinnēh throughout the book of Isaiah, even when followed by a perfect, invariably points to something future, all that can be said is, that the divine announcement of the time of redemption, as having now arrived, stands out before the soul of the prophet with all the certainty of a historical fact. The conclusion which Knobel draws from the expression "to the end of the earth," as to the Babylonian standpoint of the prophet, is a false one. In his opinion, "the end of the earth" in such passages as Psa 72:8; Zac 9:10 ('aphsē-'ârets), and Isa 24:16 (kenaph hâ'ârets), signifies the western extremity of the orbis orientalis, that is to say, the region of the Mediterranean, more especially Palestine; whereas it was rather a term applied to the remotest lands which bounded the geographical horizon (compare Isa 42:10; Isa 48:20, with Psa 2:8; Psa 22:28, and other passages). The words that follow ("Say ye," etc.) might be taken as a command issued on the ground of the divine hishimiă‛ ("the Lord hath proclaimed"); but hishimiă‛ itself is a word that needs to be supplemented, so that what follows is the divine proclamation: Men everywhere, i.e., as far as the earth or the dispersion of Israel extends, are to say to the daughter of Zion - that is to say, to the church which has its home in Zion, but is now in foreign lands - that "its salvation cometh," i.e., that Jehovah, its Saviour, is coming to bestow a rich reward upon His church, which has passed through sever punishment, but has been so salutarily refined. Those to whom the words "Say ye," etc., are addressed, are not only the prophets of Israel, but all the mourners of Zion, who become mebhasserı̄m, just because they respond to this appeal (compare the meaning of this "Say ye to the daughter of Zion" with Zac 9:9 in Mat 21:5). The whole of the next clause, "Behold, His reward," etc., is a repetition of the prophet's own words in Isa 40:10. It is a question whether the words "and they shall call thee," etc., contain the gospel which is to be proclaimed according to the will of Jehovah to the end of the earth (see Isa 48:20), or whether they are a continuation of the prophecy which commences with "Behold, Jehovah hath proclaimed." The latter is the more probable, as the address here passes again into an objective promise. The realization of the gospel, which Jehovah causes to be preached, leads men to call those who are now still in exile "the holy people," "the redeemed" (lit. ransomed, Isa 51:10; like pedūyē in Isa 35:10). "And thee" - thus does the prophecy close by returning to a direct address to Zion-Jerusalem - "thee will men call derūshâh," sought assiduously, i.e., one whose welfare men, and still more Jehovah, are zealously concerned to promote (compare the opposite in Jer 30:17) - "a city that will not be forsaken," i.e., in which men gladly settle, and which will never be without inhabitants again (the antithesis to ‛ăzūbhâh in Isa 60:15), possibly also in the sense that the gracious presence of God will never be withdrawn from it again (the antithesis to ‛ăzūbhâh in Isa 62:4). נעזבה is the third pers. pr., like nuchâmâh in Isa 54:11 : the perfect as expressing the abstract present (Ges. 126, 3). The following prophecy anticipates the question, how Israel can possibly rejoice in the recovered possession of its inheritance, if it is still to be surrounded by such malicious neighbours as the Edomites.
Jamieson-Fausset-Brown Bible Commentary
What Isaiah in the person of Messiah had engaged in (Isa 62:1) unrestingly to seek, and what the watchmen were unrestingly to pray for (Isa 62:7), and what Jehovah solemnly promised (Isa 62:8-9), is now to be fulfilled; the Gentile nations are commanded to "go through the gates" (either of their own cities [ROSENMULLER] or of Jerusalem [MAURER]), in order to remove all obstacles out of "the way of the people (Israel)" (see on Isa 7:14; Isa 40:3; Isa 52:10-12). standard--for the dispersed Jews to rally round, with a view to their return (Isa 49:22; Isa 11:12).
John Gill Bible Commentary
Go through, go through the gates,.... Open them, and keep them open for persons to enter in; meaning not the gates of Jerusalem, which those in it should open for the reception of the Jews returning from Babylon, though there may be an allusion to it; but the gates of the church in the latter day, which shall stand open night and day, that converts, who shall flock unto it, may enter in thereat, whether Jews or Gentiles; see Isa 26:1, prepare you the way of the people; cast up, cast up the highway; for the people of the Jews, or the Gentiles, by the destruction of the eastern and western antichrist, and by the preaching of the Gospel; by which means way will be made for the kings of the east, and for the eastern kingdoms being converted, and becoming the kingdoms of our Lord, and his Christ; see Rev 16:12, gather out the stones; all things that offend, that are a stumblingblock to Jews, Pagans, and Mahometans, and hinder them embracing the Christian religion; as errors, heresies, schisms, false doctrines, false worship, idolatry, and superstition. Jarchi thinks there is a respect to the corruption of nature; and so the Targum interprets it, the thought of the evil imagination, which is as a stone: or, "pitch" or "strow it with stones" (k); that is, the highway; pave it with them, because of the clay, that so it may be a good way for passengers: lift up a standard for the people; that they may know where to come or go; this is to be understood of the preaching of the Gospel, and of lifting up Christ as a standard or ensign in it, to whom the people might be directed, invited, and encouraged to come; see Isa 11:10. The Targum is, "the prophet said, pass by, and return through the gates; turn the heart of the people to the right way; publish good things and comforts to the righteous, who remove the thought of the evil imagination, which was as a stone of stumbling; lift up a sign to the people.'' (k) "sternite eam lapidibus", Vatablus, Forerius, Gataker. So many Jewish writers, R. Jonah, R. Joseph Kimchi, and Ben Melech; but is disliked by Gussetius, Ebr. Comment. p. 569.
Matthew Henry Bible Commentary
This, as many like passages before, refers to the deliverance of the Jews out of Babylon, and, under the type and figure of that, to the great redemption wrought out by Jesus Christ, and the proclaiming of gospel grace and liberty through him. 1. Way shall be made for this salvation; all difficulties shall be removed, and whatever might obstruct it shall be taken out of the way, Isa 62:10. The gates of Babylon shall be thrown open, that they may with freedom go through them; the way from Babylon to the land of Israel shall be prepared; causeways shall be made and cast up through wet and miry places, and the stones gathered out from places rough and rocky; in the convenient places appointed for their rendezvous standards shall be set up for their direction and encouragement, that they may embody for their greater safety. Thus John Baptist was sent to prepare the way of the Lord, Mat 3:3. And, before Christ by his graces and comforts comes to any for salvation, preparation is made for him by repentance, which is called the preparation of the gospel of peace, Eph 6:15. Here the way is levelled by it, there the feet are shod with it, which comes all to one, for both are in order to a journey. 2. Notice shall be given of this salvation, Isa 62:11, Isa 62:12. It shall be proclaimed to the captives that they are set at liberty and may go if they please; it shall be proclaimed to their neighbours, to all about them, to the end of the world, that God has pleaded Zion's just, injured, and despised cause. Let is be said to Zion, for her comfort, Behold, thy salvation comes (that is, thy Saviour, who brings salvation); he will bring such a work, such a reward, in this salvation, as shall be admired by all, a reward of comfort and peace with him; but a work of humiliation and reformation before him, to prepare his people for that recompence of their sufferings; and then, with reference to each, it follows, they shall be called, The holy people, and the redeemed of the Lord. The work before him, which shall be wrought in them and upon them, shall denominate them a holy people, cured of their inclination to idolatry and consecrated to God only; and the reward with him, the deliverance wrought for them, shall denominate them the redeemed of the Lord, so redeemed as none but God could redeem them, and redeemed to be his, their bonds loosed, that they might be his servants. Jerusalem shall then be called, Sought out, a city not forsaken. She had been forsaken for many years; there were neither traders nor worshippers that enquired the way to Jerusalem as formerly, when it was frequented by both. But now God will again make her considerable. She shall be sought out, visited, resorted to, and court made to her, as much as ever. When Jerusalem is called a holy city, then it is called sought out; for holiness puts an honour and beauty upon any place or person, which draws respect, and makes them to be admired, beloved, and enquired after. But this being proclaimed to the end of the world must have a reference to the gospel of Christ, which was to be preached to every creature; and it intimates, (1.) The glory of Christ. It is published immediately to the church, but is thence echoed to every nation: Behold, thy salvation cometh. Christ is not only the Saviour, but the salvation itself; for the happiness of believers is not only from him, but in him, Isa 12:2. His salvation consists both in the work and in the reward which he brings with him; for those that are his shall neither be idle nor lose their labour. (2.) The beauty of the church. Christians shall be called saints (Co1 1:2), the holy people, for they are chosen and called to salvation through sanctification. They shall be called the redeemed of the Lord; to him they owe their liberty, and therefore to him they owe their service, and they shall not be ashamed to own both. None are to be called the redeemed of the Lord but those that are the holy people; the people of God's purchase are a holy nation. And they shall be called, Sought out. God shall seek them out, and find them, wherever they are dispersed, eclipsed, or lost in a crowd; men shall seek them out, that they may join themselves to them, and not forsake them. It is good to associate with the holy people, that we may learn their ways, and with the redeemed of the Lord, that we may share in the blessings of the redemption.
Tyndale Open Study Notes
62:10-12 This call to prepare for God’s coming salvation combines elements from all parts of Isaiah: the proclamation (the signal or banner, see 5:26), the preparation of the road (40:3; 57:14), the coming of God with his reward (40:5, 9-10), and the holy and redeemed citizenry (35:8-10). 62:10 highway: See also 40:3; 57:14. • A flag for all the nations to see is a signal that directs foreigners to come to Zion for God’s salvation. Earlier, a similar signal was used to call for the nations to attack Judah (5:26).
Isaiah 62:10
Zion’s Salvation and New Name
9For those who harvest grain will eat it and praise the LORD, and those who gather grapes will drink the wine in My holy courts.” 10Go out, go out through the gates; prepare the way for the people! Build it up, build up the highway; clear away the stones; raise a banner for the nations!
- Scripture
- Sermons
- Commentary
How to Pray for Revival
By Bill McLeod1.7K1:01:02Revival PrayingISA 40:3ISA 62:10ROM 13:12HEB 5:12In this sermon, the speaker shares a powerful story of a young boy who unexpectedly takes over the pulpit and preaches with tears. His passionate message touches the hearts of both sinners and Christians, leading many to tears. The speaker emphasizes the importance of recognizing the immense resources within the church, even if it may seem cold and dead. He encourages pastors to pray for revival and then mobilize their resources for evangelism. The speaker also uses a football analogy to illustrate the role of pastors in leading the church against the opposing forces of the world, the flesh, and the devil.
13 the Forerunner Message in Isaiah 40
By Mike Bickle221:21:32End TimesComforting JerusalemISA 40:1ISA 40:8ISA 40:10ISA 40:29ISA 62:10JER 31:7MAT 10:28MAT 10:30LUK 3:4LUK 21:34Mike Bickle emphasizes the significance of Isaiah 40 as a forerunner message, calling believers to comfort Jerusalem and prepare a spiritual highway for the Lord's return. He discusses the historical context of Isaiah's writing during a national crisis and draws parallels to the end times, where messengers will proclaim God's truth amidst persecution. Bickle highlights the dual mandate for believers: to comfort Israel and to build a spiritual highway that aligns with God's values and plans. He encourages the church to engage actively with God, waiting on Him for strength and renewal, especially in times of fear and uncertainty.
Dealing With Offence
By Albert Zehr2GEN 50:20ISA 62:10MAT 11:6MAT 15:12MAT 24:10MAT 26:31LUK 7:23JHN 6:61JHN 11:21HEB 12:51PE 2:23Albert Zehr preaches on the importance of dealing with offence in the church to prepare for God's mighty move. He emphasizes the need to remove stumbling blocks that hinder believers from joining the race, using examples like Absalom's downfall due to offence. Zehr highlights the value of overcoming offence, drawing from biblical figures like Joseph, Moses, and David who remained useful to God by not taking the bait of offence. He stresses the critical nature of addressing and resolving offences in these last days to avoid falling away and being deceived by false prophets.
Lift Up a Standard for the People
By William Edwin Boardman0PSA 119:105ISA 62:10JHN 8:36ROM 1:17EPH 2:8William Edwin Boardman preaches on the importance of historical examples in the Bible, emphasizing how they serve as living forms of sin, holiness, truth, and falsehood for our instruction. He highlights the transformative journey of Martin Luther, from a young man struggling with his faith and seeking salvation through works, to the moment of revelation when he fully grasped the principle of justification by faith in Jesus Christ, leading to his liberation and becoming a prominent reformer. Luther's experience demonstrates the power of God's Word to bring light, freedom, and full salvation to those who trust in Him.
Zion's Gates and the King's Highway - Part 1
By J.C. Philpot0ISA 62:10MAT 7:13JHN 14:6ACT 14:271CO 16:9EPH 4:11REV 21:2J.C. Philpot preaches about the symbolic representation of the Church of God in its triumphant and militant states as depicted in the visions of John and Isaiah. He delves into the mystical nature of the heavenly city seen by John, contrasting it with the strong city described by Isaiah, symbolizing the Church in its glorious and suffering conditions. Philpot emphasizes the role of ministers as servants, stewards, labourers, and leaders in guiding believers through the gates of regeneration and faith, highlighting the spiritual journey and struggles faced in entering the heavenly city.
Sermon Outline on Revelation 20:11
By Alexander Campbell0ISA 57:14ISA 62:10ACT 21:212CO 6:17REV 18:4Alexander Campbell addresses the Christian Association of Washington, defending their principles and design for promoting a scriptural reformation. He refutes objections raised by ignorance or opposition, emphasizing the removal of stumbling blocks and adherence to the Bible as the only rule. Campbell highlights the importance of separating from corrupt practices, preparing the way for reformation, and lifting up the standard of Jesus Christ. He clarifies their stance on infant baptism, advocating for forbearance and adherence to scriptural principles.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Of the people "For the people" - Before the word העם haam, the people, two MSS. insert יהוה Yehovah; one MS. adds the same word after; and eight MSS., three ancient, instead of העם haam, have יהוה Yehovah, and so likewise one edition. But though it makes a good sense either way, I believe it to be an interpolation, as the ancient Versions do not favor it. The Septuagint indeed read עמי ammi, my people. - L.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The concluding strophe goes back to the standpoint of the captivity. "Go forth, go forth through the gates, clear the way of the people. Cast up, cast up the road, clear it of stones; lift up a banner above the nations! Behold, Jehovah hath caused tidings to sound to the end of the earth. Say to the daughter of Zion, Behold, thy salvation cometh; behold, His reward is with Him, and His recompense before Him. And men will call them the holy people, the redeemed of Jehovah; and men will call thee, Striven after, A city that will not be forsaken." We cannot adopt the rendering proposed by Gesenius, "Go ye into the gates," whether of Jerusalem or of the temple, since the reading would then be שׁערים בּאוּ (Gen 23:10) or בשּׁערים (Jer 7:2). For although בּ עבר may under certain circumstances be applied to entrance into a city (Jdg 9:26), yet it generally denotes either passing through a land (Isa 8:21; Isa 34:10; Gen 41:46; Lev 26:6, etc.), or through a nation (Sa2 20:14), or through a certain place (Isa 10:28); so that the phrase בּשּׁער עבר, which does not occur anywhere else (for in Mic 2:13, which refers, however, to the exodus of the people out of the gates of the cities of the captivity, שׁער ויּעברוּ do not belong together), must refer to passing through the gate; and the cry בשׁערים עברוּ means just the same as מבּבל צאוּ ("Go ye forth from Babylon") in Isa 48:20; Isa 52:11. The call to go out of Babylon forms the conclusion of the prophecy here, just as it does in Isa 48:20-21; Isa 52:11-12. It is addressed to the exiles; but who are they to whom the command is given, "Throw up a way," - a summons repeatedly found in all the three books of these prophecies (Isa 40:3; Isa 57:14)? They cannot be the heathen, for this is contradicted by the conclusion of the charge, "Lift ye up a banner above the nations;" nor can we adopt what seems to us a useless fancy on the part of Stier, viz., that Isa 62:10 is addressed to the watchmen on the walls of Zion. We have no hesitation, therefore, in concluding that they are the very same persons who are to march through the gates of Babylon. The vanguard (or pioneers) of those who are coming out are here summoned to open the way by which the people are to march, to throw up the road (viz., by casting up an embankment, hamsillâh, as in Isa 11:16; Isa 49:11; maslūl, Isa 35:8), to clear it of stones (siqqēl, as in Isa 5:2; cf., Hos 9:12, shikkēl mē'âdâm), and lift up a banner above the nations (one rising so high as to be visible far and wide), that the diaspora of all places may join those who are returning home with the friendly help of the nations (Isa 11:12; Isa 49:22). For Jehovah hath caused tidings to be heard to the end of the earth, i.e., as we may see from what follows, the tidings of their liberation; in other words, looking at the historical fulfilment, the proclamation of Cyrus, which he caused to be issued throughout his empire at the instigation of Jehovah (Ezr 1:1). Hitzig regards השׁמיע as expressing what had actually occurred at the time when the prophet uttered his predictions; and in reality the standpoint of the prophets was so far a variable one, that the fulfilment of what was predicted did draw nearer and nearer to it ἐν πνεύματι. But as hinnēh throughout the book of Isaiah, even when followed by a perfect, invariably points to something future, all that can be said is, that the divine announcement of the time of redemption, as having now arrived, stands out before the soul of the prophet with all the certainty of a historical fact. The conclusion which Knobel draws from the expression "to the end of the earth," as to the Babylonian standpoint of the prophet, is a false one. In his opinion, "the end of the earth" in such passages as Psa 72:8; Zac 9:10 ('aphsē-'ârets), and Isa 24:16 (kenaph hâ'ârets), signifies the western extremity of the orbis orientalis, that is to say, the region of the Mediterranean, more especially Palestine; whereas it was rather a term applied to the remotest lands which bounded the geographical horizon (compare Isa 42:10; Isa 48:20, with Psa 2:8; Psa 22:28, and other passages). The words that follow ("Say ye," etc.) might be taken as a command issued on the ground of the divine hishimiă‛ ("the Lord hath proclaimed"); but hishimiă‛ itself is a word that needs to be supplemented, so that what follows is the divine proclamation: Men everywhere, i.e., as far as the earth or the dispersion of Israel extends, are to say to the daughter of Zion - that is to say, to the church which has its home in Zion, but is now in foreign lands - that "its salvation cometh," i.e., that Jehovah, its Saviour, is coming to bestow a rich reward upon His church, which has passed through sever punishment, but has been so salutarily refined. Those to whom the words "Say ye," etc., are addressed, are not only the prophets of Israel, but all the mourners of Zion, who become mebhasserı̄m, just because they respond to this appeal (compare the meaning of this "Say ye to the daughter of Zion" with Zac 9:9 in Mat 21:5). The whole of the next clause, "Behold, His reward," etc., is a repetition of the prophet's own words in Isa 40:10. It is a question whether the words "and they shall call thee," etc., contain the gospel which is to be proclaimed according to the will of Jehovah to the end of the earth (see Isa 48:20), or whether they are a continuation of the prophecy which commences with "Behold, Jehovah hath proclaimed." The latter is the more probable, as the address here passes again into an objective promise. The realization of the gospel, which Jehovah causes to be preached, leads men to call those who are now still in exile "the holy people," "the redeemed" (lit. ransomed, Isa 51:10; like pedūyē in Isa 35:10). "And thee" - thus does the prophecy close by returning to a direct address to Zion-Jerusalem - "thee will men call derūshâh," sought assiduously, i.e., one whose welfare men, and still more Jehovah, are zealously concerned to promote (compare the opposite in Jer 30:17) - "a city that will not be forsaken," i.e., in which men gladly settle, and which will never be without inhabitants again (the antithesis to ‛ăzūbhâh in Isa 60:15), possibly also in the sense that the gracious presence of God will never be withdrawn from it again (the antithesis to ‛ăzūbhâh in Isa 62:4). נעזבה is the third pers. pr., like nuchâmâh in Isa 54:11 : the perfect as expressing the abstract present (Ges. 126, 3). The following prophecy anticipates the question, how Israel can possibly rejoice in the recovered possession of its inheritance, if it is still to be surrounded by such malicious neighbours as the Edomites.
Jamieson-Fausset-Brown Bible Commentary
What Isaiah in the person of Messiah had engaged in (Isa 62:1) unrestingly to seek, and what the watchmen were unrestingly to pray for (Isa 62:7), and what Jehovah solemnly promised (Isa 62:8-9), is now to be fulfilled; the Gentile nations are commanded to "go through the gates" (either of their own cities [ROSENMULLER] or of Jerusalem [MAURER]), in order to remove all obstacles out of "the way of the people (Israel)" (see on Isa 7:14; Isa 40:3; Isa 52:10-12). standard--for the dispersed Jews to rally round, with a view to their return (Isa 49:22; Isa 11:12).
John Gill Bible Commentary
Go through, go through the gates,.... Open them, and keep them open for persons to enter in; meaning not the gates of Jerusalem, which those in it should open for the reception of the Jews returning from Babylon, though there may be an allusion to it; but the gates of the church in the latter day, which shall stand open night and day, that converts, who shall flock unto it, may enter in thereat, whether Jews or Gentiles; see Isa 26:1, prepare you the way of the people; cast up, cast up the highway; for the people of the Jews, or the Gentiles, by the destruction of the eastern and western antichrist, and by the preaching of the Gospel; by which means way will be made for the kings of the east, and for the eastern kingdoms being converted, and becoming the kingdoms of our Lord, and his Christ; see Rev 16:12, gather out the stones; all things that offend, that are a stumblingblock to Jews, Pagans, and Mahometans, and hinder them embracing the Christian religion; as errors, heresies, schisms, false doctrines, false worship, idolatry, and superstition. Jarchi thinks there is a respect to the corruption of nature; and so the Targum interprets it, the thought of the evil imagination, which is as a stone: or, "pitch" or "strow it with stones" (k); that is, the highway; pave it with them, because of the clay, that so it may be a good way for passengers: lift up a standard for the people; that they may know where to come or go; this is to be understood of the preaching of the Gospel, and of lifting up Christ as a standard or ensign in it, to whom the people might be directed, invited, and encouraged to come; see Isa 11:10. The Targum is, "the prophet said, pass by, and return through the gates; turn the heart of the people to the right way; publish good things and comforts to the righteous, who remove the thought of the evil imagination, which was as a stone of stumbling; lift up a sign to the people.'' (k) "sternite eam lapidibus", Vatablus, Forerius, Gataker. So many Jewish writers, R. Jonah, R. Joseph Kimchi, and Ben Melech; but is disliked by Gussetius, Ebr. Comment. p. 569.
Matthew Henry Bible Commentary
This, as many like passages before, refers to the deliverance of the Jews out of Babylon, and, under the type and figure of that, to the great redemption wrought out by Jesus Christ, and the proclaiming of gospel grace and liberty through him. 1. Way shall be made for this salvation; all difficulties shall be removed, and whatever might obstruct it shall be taken out of the way, Isa 62:10. The gates of Babylon shall be thrown open, that they may with freedom go through them; the way from Babylon to the land of Israel shall be prepared; causeways shall be made and cast up through wet and miry places, and the stones gathered out from places rough and rocky; in the convenient places appointed for their rendezvous standards shall be set up for their direction and encouragement, that they may embody for their greater safety. Thus John Baptist was sent to prepare the way of the Lord, Mat 3:3. And, before Christ by his graces and comforts comes to any for salvation, preparation is made for him by repentance, which is called the preparation of the gospel of peace, Eph 6:15. Here the way is levelled by it, there the feet are shod with it, which comes all to one, for both are in order to a journey. 2. Notice shall be given of this salvation, Isa 62:11, Isa 62:12. It shall be proclaimed to the captives that they are set at liberty and may go if they please; it shall be proclaimed to their neighbours, to all about them, to the end of the world, that God has pleaded Zion's just, injured, and despised cause. Let is be said to Zion, for her comfort, Behold, thy salvation comes (that is, thy Saviour, who brings salvation); he will bring such a work, such a reward, in this salvation, as shall be admired by all, a reward of comfort and peace with him; but a work of humiliation and reformation before him, to prepare his people for that recompence of their sufferings; and then, with reference to each, it follows, they shall be called, The holy people, and the redeemed of the Lord. The work before him, which shall be wrought in them and upon them, shall denominate them a holy people, cured of their inclination to idolatry and consecrated to God only; and the reward with him, the deliverance wrought for them, shall denominate them the redeemed of the Lord, so redeemed as none but God could redeem them, and redeemed to be his, their bonds loosed, that they might be his servants. Jerusalem shall then be called, Sought out, a city not forsaken. She had been forsaken for many years; there were neither traders nor worshippers that enquired the way to Jerusalem as formerly, when it was frequented by both. But now God will again make her considerable. She shall be sought out, visited, resorted to, and court made to her, as much as ever. When Jerusalem is called a holy city, then it is called sought out; for holiness puts an honour and beauty upon any place or person, which draws respect, and makes them to be admired, beloved, and enquired after. But this being proclaimed to the end of the world must have a reference to the gospel of Christ, which was to be preached to every creature; and it intimates, (1.) The glory of Christ. It is published immediately to the church, but is thence echoed to every nation: Behold, thy salvation cometh. Christ is not only the Saviour, but the salvation itself; for the happiness of believers is not only from him, but in him, Isa 12:2. His salvation consists both in the work and in the reward which he brings with him; for those that are his shall neither be idle nor lose their labour. (2.) The beauty of the church. Christians shall be called saints (Co1 1:2), the holy people, for they are chosen and called to salvation through sanctification. They shall be called the redeemed of the Lord; to him they owe their liberty, and therefore to him they owe their service, and they shall not be ashamed to own both. None are to be called the redeemed of the Lord but those that are the holy people; the people of God's purchase are a holy nation. And they shall be called, Sought out. God shall seek them out, and find them, wherever they are dispersed, eclipsed, or lost in a crowd; men shall seek them out, that they may join themselves to them, and not forsake them. It is good to associate with the holy people, that we may learn their ways, and with the redeemed of the Lord, that we may share in the blessings of the redemption.
Tyndale Open Study Notes
62:10-12 This call to prepare for God’s coming salvation combines elements from all parts of Isaiah: the proclamation (the signal or banner, see 5:26), the preparation of the road (40:3; 57:14), the coming of God with his reward (40:5, 9-10), and the holy and redeemed citizenry (35:8-10). 62:10 highway: See also 40:3; 57:14. • A flag for all the nations to see is a signal that directs foreigners to come to Zion for God’s salvation. Earlier, a similar signal was used to call for the nations to attack Judah (5:26).