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Isaiah 62:6
Verse
Context
Zion’s Salvation and New Name
5For as a young man marries a young woman, so your sons will marry you; and as a bridegroom rejoices over his bride, so your God will rejoice over you. 6On your walls, O Jerusalem, I have posted watchmen; they will never be silent day or night. You who call on the LORD shall take no rest for yourselves, 7nor give Him any rest until He establishes Jerusalem and makes her the praise of the earth.
Sermons
George Warnock
David Wilkerson
Dan Augsburger
Wesley Duewel
Michael L. Brown
Mike BickleSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Ye that make mention of the Lord, keep not silence - The faithful, and in particular the priests and Levites, are exhorted by the prophet to beseech God with unremitted importunity (compare Luk 18:1, etc.) to hasten the redemption of Sion. The image in this place is taken from the temple service; in which there was appointed a constant watch, day and night, by the Levites: and among them this seems to have belonged particularly to the singers, see Ch1 9:33. Now the watches in the east, even to this day, are performed by a loud cry from time to time of the watchmen, to mark the time, and that very frequently, and in order to show that they themselves are constantly attentive to their duty. Hence the watchmen are said by the prophet, Isa 52:8, to lift up their voice; and here they are commanded, not to keep silence; and the greatest reproach to them is, that they are dumb dogs; they cannot bark; dreamers; sluggards, loving to slumber, Isa 56:10. "The watchmen in the camp of the caravans go their rounds crying one after another, 'God is one, he is merciful:' and often add, 'Take heed to yourselves.'" Tavernier, Voyage de Perse, 54:1 chap. 10. The hundred and thirty-fourth Psalm gives us an example of the temple watch. The whole Psalm is nothing more than the alternate cry of two different divisions of the watch. The first watch addresses the second, reminding them of their duty; the second answers by a solemn blessing. The address and the answer seem both to be a set form, which each division proclaimed, or sung aloud, at stated intervals, to notify the time of the night: - First Chorus "Come on now, bless ye Jehovah, all ye servants of Jehovah; Ye that stand in the house of Jehovah in the nights; Lift up your hands towards the sanctuary, And bless ye Jehovah." Second Chorus "Jehovah bless thee out of Sion; He that made heaven and earth." "Ye who stand in the place of the watch, in the house of the sanctuary of the Lord; and ye praise through the nights;" - says the Chaldee paraphrase on the second line. And this explains what is here particularly meant by proclaiming, or making remembrance of, the name of Jehovah: the form, which the watch made use of on these occasions, was always a short sentence, expressing some pious sentiment, of which Jehovah was the subject; and it is remarkable, that the custom in the east in this respect also still continues the very same; as appears by the example above given from Tavernier. And this observation leads to the explanation of an obscure passage in the Prophet Malachi, Mal 2:12. "Jehovah will cut off the man that doeth this; The watchman and the answerer, from the tabernacles of Jacob; And him that presenteth an offering to Jehovah God of hosts." ער וענה er veoneh, the master and the scholar, says our translation, after the Vulgate: the son and the grandson, says the Syriac and Chaldee, as little to the purpose: Arias Montanus has given it vigilantem et respondentem, "the watchman and the answerer;" that is, the Levite and "him that presenteth an offering to Jehovah," that is, the priest. - L. Ye that make mention of the Lord, keep not silence. Is not this clause an address to the ministers of Christ, to continue in supplication for the conversion of the Jewish people? Kimchi seems to think that the watchmen are the interceding angels!
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Watchmen stationed upon the walls of Zion (says the third strophe) do not forsake Jehovah till He has fulfilled all His promise. "Upon thy walls, O Jerusalem, have I stationed watchmen; all the day and all the night continually they are not silent. O ye who remember Jehovah, leave yourselves no rest! And give Him no rest, till He raise up, and till He set Jerusalem for a praise in the earth." As the phrase hiphqı̄d ‛al signifies to make a person an overseer (president) over anything, it seems as though we ought to render the sentence before us, "I have set watchmen over thy walls." But hiphqı̄d by itself may also mean "to appoint" (Kg2 25:23), and therefore עלח־ומתיך may indicate the place of appointment (lxx ἐπὶ τῶν τειχέων σου, upon thy walls: ̔Ιερουσαλήμ κατέστησα φύλακας). Those who are stationed upon the walls are no doubt keepers of the walls; not, however, as persons whose exclusive duty it is to keep the walls, but as those who have committed to them the guarding of the city both within and without (Sol 5:7). The appointment of such watchmen presupposes the existence of the city, which is thus to be watched from the walls. It is therefore inadmissible to think of the walls of Jerusalem as still lying in ruins, as the majority of commentators have done, and to understand by the watchmen pious Israelites, who pray for their restoration, or (according to b. Menachoth 87a; cf., Zac 1:12) angelic intercessors. The walls intended are those of the city, which, though once destroyed, is actually imperishable (Isa 49:16) and has now been raised up again. And who else could the watchmen stationed upon the walls really be, but prophets who are called tsōphı̄m (e.g., Isa 52:8), and whose calling, according to Ezek 33, is that of watchmen? And if prophets are meant, who else can the person appointing them be but Jehovah Himself? The idea that the author of these prophecies is speaking of himself, as having appointed the shōmerı̄m, must therefore be rejected. Jehovah gives to the restored Jerusalem faithful prophets, whom He stations upon the walls of the city, that they may see far and wide, and be heard afar off. And from those walls does their warning cry on behalf of the holy city committed to their care ascent day and night to Jehovah, and their testimony go round about to the world. For after Jerusalem has been restored and re-peopled, the further end to be attained is this, that Jehovah should build up the newly founded city within (cōnēn the consequence of bânâh, Num 21:27, and ‛âsâh, Isa 45:18; Deu 32:6; cf., Isa 54:14 and Psa 87:5), and help it to attain the central post of honour in relation to those without, which He has destined for it. Such prophets of the times succeeding the captivity (nebhı̄'ı̄m 'achărōnı̄m; cf., Zac 1:4) were Haggai, Zechariah, and Malachi. Haggai stands upon the walls of Jerusalem, and proclaims the glory of the second temple as surpassing that of the first. Zechariah points from Joshua and Zerubbabel onwards to the sprout of Jehovah, who is priest and prince in one person, and builds the true temple of God. Malachi predicts the coming of the Lord to His temple, and the rising of the Sun of righteousness. Under the eyes of these prophets the city of God rose up again, and they stand upon its pinnacles, and look thence into the glorious future that awaits it, and hasten its approach through the word of their testimony. Such prophets, who carry the good of their people day and night upon their anxious praying hearts, does Jehovah give to the Jerusalem after the captivity, which is one in the prophet's view with the Jerusalem of the last days; and in so lively a manner does the prophet here call them up before his own mind, that he exclaims to them, "Ye who remind Jehovah, to finish gloriously the gracious work which He has begun," give yourselves to rest (dŏmi from dâmâh = dâmam, to grow dumb, i.e., to cease speaking or working, in distinction from châshâh, to be silent, i.e., not to speak or work), and allow Him no rest till He puts Jerusalem in the right state, and so glorifies it, that it shall be recognised and extolled as glorious over all the earth. Prophecy here sees the final glory of the church as one that gradually unfolds itself, and that not without human instrumentality. The prophets of the last times, with their zeal in prayer, and in the exercise of their calling as witnesses, form a striking contrast to the blind, dumb, indolent, sleepy hirelings of the prophet's own time (Isa 56:10).
Jamieson-Fausset-Brown Bible Commentary
I--Isaiah speaking in the person of the Messiah. watchmen upon . . . walls--image from the watches set upon a city's wall to look out for the approach of a messenger with good tidings (Isa 52:7-8); the good tidings of the return of the Jewish exiles from Babylon, prefiguring the return from the present dispersion (compare Isa 21:6-11; Isa 56:10; Eze 3:17; Eze 33:7). The watches in the East are announced by a loud cry to mark the vigilance of the watchmen. ye that . . . mention . . . Lord--Hebrew, "ye that are the Lord's remembrancers"; God's servants who by their prayers "put God in remembrance" of His promises (Isa 43:26); we are required to remind God, as if God could, which He cannot, forget His promises (Psa 119:49; Jer 14:21).
John Gill Bible Commentary
I have set watchmen upon thy walls, O Jerusalem,.... Not angels, as Jarchi; nor kings, as Kimchi; nor princes and civil magistrates, as others; nor the mourners in Zion, as Aben Ezra; but ministers of the Gospel; as the prophets of the Old Testament are called watch men, Isa 21:11, so ministers of the New, Isa 52:8 who are to watch in all things over themselves, and for the souls of men; for their good, and to guard them against that which is evil, pernicious, and dangerous, both in principle and practice, Ti2 4:5. The allusion is to watchmen on the walls of cities, whose business is to keep their place and stand, and not move from it; to look out diligently, and descry an enemy, or any approaching danger, and give notice of it; and to defend the outworks of the city, and repel the enemy; all which requires courage, constancy, vigilance, and sobriety. The church is a city, and a walled one; God himself is a wall about her; salvation by Christ is as walls and bulwarks to her; and ministers of the Gospel are set for the defence of her: this is an ordinance and appointment of God; these watchmen are not of men's setting, nor do they take this office to themselves; but are placed in it by the Lord, who makes them able ministers, qualifies them for watchmen, and enables them to perform their work; and which is an instance of the love of God to his church, and of his care of it: which shall never hold their peace day nor night; as the living creatures in Rev 4:8, which are an emblem of Gospel ministers; who are always to be employed, and to be continually praying or preaching; the two principal branches of their ministry, Act 6:4, they are not to be silent, but either praying in private or in public for direction and assistance in their meditations; for supply of the gifts and graces of the Spirit in their ministration, and for success in their work; and that all blessings of grace might descend on those to whom they minister: or else preaching the Gospel; being constant in season, and out of season; frequently inculcating the doctrines of Christ; constantly affirming these things; ever informing, instructing, and exhorting the people. It was Austin's wish that death might find him either praying or preaching: ye that make mention of the Lord, keep not silence; some take this to be an address to the same persons; and they may be described as such that make mention of the Lord in their ministrations; of the grace and love of God the Father; of the person, office, and grace of Christ; and of the operations of the Spirit: or, "as the remembrancers of the Lord" (i), as it may be rendered; that put men in mind of the Lord; of what he has done for them, and is unto them; of the doctrines of the Gospel respecting him, and of their duty to him, and to one another, and to all men; and who put the Lord in mind of his promises to his people, and prophecies concerning them, to fulfil them: but I rather think another set of men are meant, even members of churches, as distinct from ministers; who make mention of the Lord to one another, in private conference with each other; of his gracious dealings with them, and favours bestowed upon them; and who make mention of him in their prayers to him, and praises of him; and who should not keep silence, but pray without ceasing, even always, and not faint, Luk 18:1. (i) "qui Deo estis a memoriis", Gataker; "qui facitis ut alii reminiscantur Domini", Forerius.
Matthew Henry Bible Commentary
Two things are here promised to Jerusalem: - I. Plenty of the means of grace - abundance of good preaching and good praying (Isa 62:6, Isa 62:7), and this shows the method God takes when he designs mercy for a people; he first brings them to their duty and pours out a spirit of prayer upon them, and then brings salvation to them. Provision is made, 1. That ministers may do their duty as watchmen. It is here spoken of as a token for good, as a step towards further mercy and an earnest of it, that, in order to what he designed for them, he would set watchmen on their walls who should never hold their peace. Note, (1.) Ministers are watchmen on the church's walls, for it is as a city besieged, whose concern it is to have sentinels on the walls, to take notice and give notice of the motions of the enemy. It is necessary that, as watchmen, they be wakeful, and faithful, and willing to endure hardness. (2.) They are concerned to stand upon their guard day and night; they must never be off their watch as long as those for whose souls they watch are not out of danger. (3.) They must never hold their peace; they must take all opportunities to give warning to sinners, in season, out of season, and must never betray the cause of Christ by a treacherous or cowardly silence. They must never hold their peace at the throne of grace; they must pray, and not faint, as Moses lifted up his hands and kept them steady, till Israel had obtained the victory over Amalek, Exo 17:10, Exo 17:12. 2. That people may do their duty. As those that make mention of the Lord, let not them keep silence neither, let not them think it enough that their watchmen pray for them, but let them pray for themselves; all will be little enough to meet the approaching mercy with due solemnity. Note, (1.) It is the character of God's professing people that they make mention of the Lord, and continue to do so even in bad times, when the land is termed forsaken and desolate. They are the Lord's remembrancers (so the margin reads it); they remember the Lord themselves and put one another in mind of him. (2.) God's professing people must be a praying people, must be public-spirited in prayer, must wrestle with God in prayer, and continue to do so: "Keep not silence; never grow remiss in the duty nor weary of it." Give him no rest - alluding to an importunate beggar, to the widow that with her continual coming wearied the judge into a compliance. God said to Moses, Let me alone (Exo 32:10), and Jacob to Christ, I will not let thee go except thou bless me, Gen 32:26. (3.) God is so far from being displeased with our pressing importunity, as men commonly are, that he invites and encourages it; he bids us to cry after him; he is not like those disciples who discouraged a petitioner, Mat 15:23. He bids us make pressing applications at the throne of grace, and give him no rest, Luk 11:5, Luk 11:8. He suffers himself not only to be reasoned with, but to be wrestled with. (4.) The public welfare or prosperity of God's Jerusalem is that which we should be most importunate for at the throne of grace; we should pray for the good of the church. [1.] That it may be safe, that he would establish it, that the interests of the church may be firm, may be settled for the present and secured to posterity. [2.] That it may be great, may be a praise in the earth, that it may be praised, and God may be praised for it. When gospel truths are cleared and vindicated, when gospel ordinances are duly administered in their purity and power, when the church becomes eminent for holiness and love, then Jerusalem is a praise in the earth, then it is in reputation. (5.) We must persevere in our prayers for mercy to the church till the mercy come; we must do as the prophet's servant did, go yet seven times, till the promising cloud appear, Kg1 18:44. (6.) It is a good sign that God is coming towards a people in ways of mercy when he pours out a spirit of prayer upon them and stirs them up to be fervent and constant in their intercessions. II. Plenty of all other good things, Isa 62:8. This follows upon the former; when the people praise God, when all the people praise him, then shall the earth yield her increase (Psa 67:5, Psa 67:6), and outward prosperity, crowning its piety, shall help to make Jerusalem a praise in the earth. Observe, 1. The great distress they had been in, and the losses they had sustained. Their corn had been meat for their enemies, which they hoped would be meat for themselves and their families. Here was a double grievance, that they themselves wanted that which was necessary to the support of life and were in danger of perishing for want of it, and that their enemies were strengthened by it, had their camp victualled with it, and so were the better able to do them a mischief. God is said to give their corn to their enemies, because he not only permitted it, but ordered it, to be the just punishment both of their abuse of plenty and of their symbolizing with strangers, Isa 1:7. The wine which they had laboured for, and which in their affliction they needed for the relief of those among them that were of a heavy heart, strangers drank it, to gratify their lusts with; this sore judgment was threatened for their sins, Lev 26:16; Deu 28:33. See how uncertain our creature-comforts are, and how much it is our wisdom to labour for that meat which we can never be robbed of. 2. The great fulness and satisfaction they should now be restored to (Isa 62:9): Those that have gathered it shall eat it, and praise the Lord. See here, (1.) God's mercy in giving plenty, and peace to enjoy it, - that the earth yields her increase, that there are hands to be employed in gathering it in, and that they are not taken off by plague and sickness, or otherwise employed in war, - that strangers and enemies do not come and gather it for themselves, or take it from us when we have gathered it, - that we eat the labour of our hands and the bread is not eaten out of our mouths, - and especially that we have opportunity and a heart to honour God with it, and that his courts are open to us and we are not restrained from attending on him in them. (2.) Our duty in the enjoyment of this mercy. We must gather what God gives, with care and industry; we must eat it freely and cheerfully, not bury the gifts of God's bounty, but make use of them. We must, when we have eaten and are full, bless the Lord, and give him thanks for his bounty to us; and we must serve him with our abundance, use it in works of piety and charity, eat it and drink it in the courts of his holiness, where the altar, the priest, and the poor must all have their share. The greatest comfort that a good man has in his meat and drink is that it furnishes him with a meat-offering and a drink-offering for the Lord his God (Joe 2:14); the greatest comfort that he has in an estate is that it gives him an opportunity of honouring God and doing good. This wine is to be drunk in the courts of God's holiness, and therefore moderately and with sobriety, as before the Lord. 3. The solemn ratification of this promise: The Lord has sworn by his right hand, and by the arm of his strength, that he will do this for his people. God confirms it by an oath, that his people, who trust in him and his word, may have strong consolation, Heb 6:17, Heb 6:18. And, since he can swear by no greater, he swears by himself, sometimes by his being (As I live, Eze 33:11), sometimes by his holiness (Psa 89:35), here by his power, his right hand (which was lifted up in swearing, Deu 32:40), and his arm of power; for it is a great satisfaction to those who build their hopes on God's promise to be sure that what he has promised he is able to perform, Rom 4:21. To assure us of this he has sworn by his strength, pawning the reputation of his omnipotence upon it; if he do not do it, let it be said, It was because he could not, which the Egyptians shall never say (Num 14:16) nor any other. It is the comfort of God's people that his power is engaged for them, his right hand, where the Mediator sits.
Tyndale Open Study Notes
62:6-7 The watchmen probably represent the prophets. • they will pray day and night: They will continually seek the full restoration and blessing of Zion, unlike the destructive watchmen of 56:10.
Isaiah 62:6
Zion’s Salvation and New Name
5For as a young man marries a young woman, so your sons will marry you; and as a bridegroom rejoices over his bride, so your God will rejoice over you. 6On your walls, O Jerusalem, I have posted watchmen; they will never be silent day or night. You who call on the LORD shall take no rest for yourselves, 7nor give Him any rest until He establishes Jerusalem and makes her the praise of the earth.
- Scripture
- Sermons
- Commentary
God's Jealousy for His People
By George Warnock2.2K58:14JealousyGod's JealousySeeking God's WillEXO 34:14PSA 27:4ISA 62:6JHN 8:32COL 1:13George Warnock emphasizes God's deep jealousy for His people, urging them to seek the truth that leads to true freedom and deliverance. He explains that while deliverance from sin is essential, it is equally important to understand that God desires to bring His people into a deeper relationship with Him, symbolized by the journey from Egypt to Canaan. Warnock challenges listeners to align their desires with God's, recognizing that true fulfillment comes from knowing and wanting what God wants for their lives. He warns against the distractions and false desires that can lead believers away from God's purpose, encouraging them to seek a genuine relationship with Him.
The Apostasy - the Remnant Part 2
By David Wilkerson1.9K04:47ISA 62:6EZK 16:60EZK 33:6JOL 2:28ACT 2:171CO 16:13EPH 6:132TI 4:21PE 5:8REV 3:2
This sermon emphasizes the importance of being watchmen and warning others of impending spiritual dangers to avoid having blood on our hands. It speaks of a remnant that will turn away from idolatry and apostasy, being led by the Spirit to stand firm in the truth of God's Word amidst the challenges of the age. The message calls for a humble, unmovable people anchored in the Bible, ready to preach the full Gospel without compromise.
Removing the Stumbling Blocks - Part 1
By Dan Augsburger1.5K1:24:19ISA 62:6MRK 10:46
This sermon focuses on the power of prayer, emphasizing the importance of interceding for others and persisting in prayer. It explores the story of Blind Bartimaeus in Mark 10, highlighting the need for faith and persistence in seeking God's intervention. The speaker discusses hindrances to answered prayers and the significance of both physical and spiritual healing through prayer. The connection between praise and persistence in prayer is also addressed, encouraging listeners to continue seeking God diligently.
The Importance of Prevailing Prayer
By Wesley Duewel1.2K51:14Prevailing PrayerISA 62:6In this sermon, the speaker emphasizes the urgent need for Christians to fulfill their prophetic role as watchmen on the walls. The world is becoming increasingly sinful and God is sickened by it. Christians must not be complacent while their neighbors and families are lost. The speaker calls on pastors and leaders to pray with compassion, concern, and a fear of the horrors of sin, so that their prayers become powerful messages that shake people and bring them into the presence of God. The ultimate goal is to prepare believers to be part of the glorious bride of Christ throughout eternity.
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.
Anna Anointing - Part 2
By Mike Bickle12946:20Twenty-Four Hour PrayerIntercessionBridegroom LoveISA 62:6Mike Bickle emphasizes the significance of establishing a 24-hour prayer ministry modeled after the tabernacle of David, highlighting the church's commitment to respond to God's call. He reflects on the progress made in Kansas City, where the church has successfully initiated a prayer schedule that will soon operate around the clock. Bickle encourages the congregation to embrace their roles as intercessors, particularly focusing on the unique callings of Anna and Mary of Bethany, who represent different dimensions of prayer and worship. He stresses the importance of creating an enjoyable prayer environment that fosters continuous worship and intercession, ultimately leading to a global movement of prayer. The sermon concludes with a call for individuals to step into their identities as Anna's and Mary's, contributing to the church's mission and the broader prayer ministry.
A Sacred Trust: The Divine Setting of Intercessors (Isa. 62)
By Mike Bickle221:15:00End Times Prayer MovementIntercessionISA 62:6Mike Bickle emphasizes the vital role of intercessors as outlined in Isaiah 62, highlighting the unprecedented global movement of 24/7 prayer ministries that have emerged in recent years. He connects this prophetic call to the end times, asserting that the transformation of Jerusalem serves as a model for cities worldwide, demonstrating that through persistent prayer, even the darkest conditions can be reversed. Bickle encourages believers to embrace their calling as intercessors, reminding them that their prayers, though often weak, are powerful and significant in God's plan. He stresses the importance of understanding the context of Isaiah 62 within the broader narrative of God's promises and the necessity of night and day prayer for justice. Ultimately, he calls for a renewed commitment to intercession, urging individuals to recognize their divine assignment in this sacred trust.
Called to Be an Intercessory Missionary
By Mike Bickle2059:29Intercessory PrayerMissionary LifestyleISA 62:6Mike Bickle emphasizes the biblical foundation and significance of being an intercessory missionary, explaining that this role is deeply rooted in both the Old and New Testaments. He encourages believers to embrace their calling with dignity and commitment, highlighting the importance of prayer and worship in fulfilling the Great Commission. Bickle reassures that the lifestyle of an intercessory missionary is not only valid but essential for spiritual growth and community revival. He urges listeners to understand their unique place in God's plan and to remain steadfast in their mission, despite challenges and weariness. Ultimately, he calls for a collective movement towards continuous prayer and worship as a response to God's calling.
We Need a Holy Shaking!
By Derek Melton02CH 7:14ISA 62:6MAT 5:13JHN 17:17EPH 6:12Derek Melton passionately calls for Spirit-filled warriors of the Cross to rise up and speak against the injustices and perversions that are corrupting the nation. He questions the silence of Christians in the face of moral decay and challenges them to be like the watchmen in Isaiah 62:6-7 who never hold their peace day nor night. The sermon emphasizes the urgent need for anointed men and women of God to confront the darkness and stand as pillars of Truth in society, echoing the words of John Wesley about the power of a few dedicated individuals to shake the world for God.
Concerts of Prayer
By Thomas J. Nettles0ISA 62:6ZEC 8:20LUK 18:1JHN 17:20EPH 6:18PHP 1:19PHP 4:7COL 1:121TH 5:17JAS 5:161JN 5:14Thomas J. Nettles emphasizes the duty, privilege, and effectiveness of prayer in the Christian life, highlighting the need for believers to pray without ceasing, recognizing their dependence on God, and understanding that prayer is both a duty and a joyful privilege that leads to the peace of God guarding their hearts and minds. The sermon also delves into the concept of extraordinary prayer, where specific promises or prophecies become the focus of concentrated, importunate prayer, as seen in the example of Zechariah 8:20-22. Furthermore, the importance of concerted prayer, as demonstrated through the history of prayer gatherings for revival and the advancement of Christ's kingdom, is explored, showing how unified prayer has historically led to significant movements in Christianity.
The Prayer for Revival (Psalm 89)
By Maurice Roberts0PSA 60:4PSA 89:19PSA 89:38PSA 137:5ISA 62:6Maurice Roberts emphasizes the weakness in prayer in modern times, attributing it to the neglect of Scripture, resulting in prayers falling short of biblical standards. He highlights the urgent need for believers to pray with biblical spirituality and importunity, especially in the midst of alarming times. Roberts urges for a deep immersion in the Scriptures, particularly the Psalms, which provide a rich source of prayers for revival, exemplifying how to plead fervently before God for the restoration of His truth and power.
Characteristics of Prayer in the End Times
By Mike Bickle0ISA 24:14ISA 61:2ISA 62:6MAT 24:14LUK 18:7REV 5:12REV 22:17Mike Bickle preaches on the importance of the end-time prayer and worship movement, emphasizing the need for the Church to partner with Jesus in intercession for the end-time harvest. The movement, led by the Holy Spirit, is growing globally, with believers embracing the 'Anna calling' to be intercessory missionaries. This movement will be characterized by its God-centered, relational, continual, musical, global, missional, and intergenerational nature, expressing worship 'on earth as it is in heaven' in preparation for Jesus' return.
Watch
By Tom Macartney0ISA 62:6MAT 24:10MAT 26:38MRK 13:33LUK 21:34ACT 20:171CO 16:13EPH 6:13HEB 1:14REV 3:1Tom Macartney preaches on the importance of watchfulness in the scriptures, emphasizing the need for vigilance, wakefulness, and spiritual alertness in our devotion to the Lord. He explores various contexts where the concept of 'watch' is mentioned, such as the second coming of Jesus, the connection between watching and praying, standing firm in the faith, and the dangers of having a reputation without true spiritual life. The sermon delves into the role of spiritual responsibility and service in the church, the significance of unseen angelic allies, and the necessity of watching in times of testing and evil days.
John Hyde
By David Smithers0ISA 62:6MAT 6:6ACT 1:141TH 5:17JAS 5:16David Smithers preaches about the powerful prayer life of John Hyde, emphasizing his willingness to remain hidden and unrecognized as he toiled alone with God, leading to a purging of pride and vain ambition that unlocked a powerful anointing in prayer. Hyde and his fellow intercessors believed that spiritual awakening could be obtained through prayer, leading them to spend days and nights in prayer for an awakening throughout India, resulting in a series of outpourings of the Spirit in 1904. John Hyde, known as 'Praying Hyde,' was constantly in the prayer room, weeping over the sins of the world and God's children, embodying a life of prayer and devotion that inspired others to seek a deeper prayer life and intimacy with God.
Thy Prayers . . . Are Come Up for a Memorial Before God
By A.B. Simpson0The Power of PrayerGod's FaithfulnessPSA 56:8ISA 62:6ACT 10:4REV 5:8A.B. Simpson emphasizes the significance of persistent prayer, illustrating how the prayers of Cornelius were treasured by God and eventually led to a powerful response. He likens the accumulation of prayers to rain that nourishes the dry ground, suggesting that God remembers and honors the supplications of His people. Simpson encourages believers to be 'the Lord's remembrancers,' urging them to continually present their requests before God, as no prayer is ever wasted. The sermon reassures that even delayed answers to prayer can result in greater blessings. Ultimately, the message is one of hope and encouragement to keep praying fervently.
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.
Iii. the Jerusalem Sign
By Lewis Sperry Chafer02SA 7:16PSA 137:5ISA 2:3ISA 62:6JER 3:17Lewis Sperry Chafer delves into the significance of Jerusalem in the Scriptures, emphasizing its role as the abiding city where Jehovah's everlasting kingdom will be established. Despite Jerusalem's past destruction and desolation, biblical prophecy points to its future restoration and importance in God's plan. The Word of God reveals that Jerusalem will once again be a center of praise and righteousness, drawing all nations to the name of the LORD. The current events surrounding Jerusalem and Judaea being in the hands of those committed to their restoration align with biblical prophecies about the city's future.
Renew Our Days as of Old!
By Derek Melton02CH 7:14ISA 62:6LAM 5:21JOL 2:25EPH 5:27Derek Melton passionately calls for a revival in the Church, lamenting the current state of lukewarmness, compromise, and lack of fervor for God. He highlights the need for a sovereign move of God to turn hearts back to Him, renewing the Church's passion and commitment to prayer, intercession, and holiness. The sermon emphasizes the dangers of religious gimmicks, false doctrines, and worldly influences that have infiltrated the Church, leading to a departure from true worship and spiritual power. Melton urges believers to repent, seek God's face, and long for a revival that will purify and restore the Church to its former glory.
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.
Wrestlers With God
By Samuel Logan Brengle0Spiritual WarfarePrayerISA 62:6Samuel Logan Brengle emphasizes the urgent need for 'wrestlers with God'—individuals who fervently pray and seek God's presence with deep humility and faith. He recounts powerful testimonies of prayer leading to significant spiritual breakthroughs, highlighting that true prayer is not merely reciting words but pouring one's heart out to God. Brengle stresses that many are interested in the cause of Christ, but few bear the burden of prayer that leads to transformation and revival. He calls for a return to diligent prayer, grounded in the Word of God, and warns against distractions that can quench the spirit of prayer. Ultimately, he urges believers to be persistent in prayer, as Jesus and Paul instruct.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Ye that make mention of the Lord, keep not silence - The faithful, and in particular the priests and Levites, are exhorted by the prophet to beseech God with unremitted importunity (compare Luk 18:1, etc.) to hasten the redemption of Sion. The image in this place is taken from the temple service; in which there was appointed a constant watch, day and night, by the Levites: and among them this seems to have belonged particularly to the singers, see Ch1 9:33. Now the watches in the east, even to this day, are performed by a loud cry from time to time of the watchmen, to mark the time, and that very frequently, and in order to show that they themselves are constantly attentive to their duty. Hence the watchmen are said by the prophet, Isa 52:8, to lift up their voice; and here they are commanded, not to keep silence; and the greatest reproach to them is, that they are dumb dogs; they cannot bark; dreamers; sluggards, loving to slumber, Isa 56:10. "The watchmen in the camp of the caravans go their rounds crying one after another, 'God is one, he is merciful:' and often add, 'Take heed to yourselves.'" Tavernier, Voyage de Perse, 54:1 chap. 10. The hundred and thirty-fourth Psalm gives us an example of the temple watch. The whole Psalm is nothing more than the alternate cry of two different divisions of the watch. The first watch addresses the second, reminding them of their duty; the second answers by a solemn blessing. The address and the answer seem both to be a set form, which each division proclaimed, or sung aloud, at stated intervals, to notify the time of the night: - First Chorus "Come on now, bless ye Jehovah, all ye servants of Jehovah; Ye that stand in the house of Jehovah in the nights; Lift up your hands towards the sanctuary, And bless ye Jehovah." Second Chorus "Jehovah bless thee out of Sion; He that made heaven and earth." "Ye who stand in the place of the watch, in the house of the sanctuary of the Lord; and ye praise through the nights;" - says the Chaldee paraphrase on the second line. And this explains what is here particularly meant by proclaiming, or making remembrance of, the name of Jehovah: the form, which the watch made use of on these occasions, was always a short sentence, expressing some pious sentiment, of which Jehovah was the subject; and it is remarkable, that the custom in the east in this respect also still continues the very same; as appears by the example above given from Tavernier. And this observation leads to the explanation of an obscure passage in the Prophet Malachi, Mal 2:12. "Jehovah will cut off the man that doeth this; The watchman and the answerer, from the tabernacles of Jacob; And him that presenteth an offering to Jehovah God of hosts." ער וענה er veoneh, the master and the scholar, says our translation, after the Vulgate: the son and the grandson, says the Syriac and Chaldee, as little to the purpose: Arias Montanus has given it vigilantem et respondentem, "the watchman and the answerer;" that is, the Levite and "him that presenteth an offering to Jehovah," that is, the priest. - L. Ye that make mention of the Lord, keep not silence. Is not this clause an address to the ministers of Christ, to continue in supplication for the conversion of the Jewish people? Kimchi seems to think that the watchmen are the interceding angels!
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Watchmen stationed upon the walls of Zion (says the third strophe) do not forsake Jehovah till He has fulfilled all His promise. "Upon thy walls, O Jerusalem, have I stationed watchmen; all the day and all the night continually they are not silent. O ye who remember Jehovah, leave yourselves no rest! And give Him no rest, till He raise up, and till He set Jerusalem for a praise in the earth." As the phrase hiphqı̄d ‛al signifies to make a person an overseer (president) over anything, it seems as though we ought to render the sentence before us, "I have set watchmen over thy walls." But hiphqı̄d by itself may also mean "to appoint" (Kg2 25:23), and therefore עלח־ומתיך may indicate the place of appointment (lxx ἐπὶ τῶν τειχέων σου, upon thy walls: ̔Ιερουσαλήμ κατέστησα φύλακας). Those who are stationed upon the walls are no doubt keepers of the walls; not, however, as persons whose exclusive duty it is to keep the walls, but as those who have committed to them the guarding of the city both within and without (Sol 5:7). The appointment of such watchmen presupposes the existence of the city, which is thus to be watched from the walls. It is therefore inadmissible to think of the walls of Jerusalem as still lying in ruins, as the majority of commentators have done, and to understand by the watchmen pious Israelites, who pray for their restoration, or (according to b. Menachoth 87a; cf., Zac 1:12) angelic intercessors. The walls intended are those of the city, which, though once destroyed, is actually imperishable (Isa 49:16) and has now been raised up again. And who else could the watchmen stationed upon the walls really be, but prophets who are called tsōphı̄m (e.g., Isa 52:8), and whose calling, according to Ezek 33, is that of watchmen? And if prophets are meant, who else can the person appointing them be but Jehovah Himself? The idea that the author of these prophecies is speaking of himself, as having appointed the shōmerı̄m, must therefore be rejected. Jehovah gives to the restored Jerusalem faithful prophets, whom He stations upon the walls of the city, that they may see far and wide, and be heard afar off. And from those walls does their warning cry on behalf of the holy city committed to their care ascent day and night to Jehovah, and their testimony go round about to the world. For after Jerusalem has been restored and re-peopled, the further end to be attained is this, that Jehovah should build up the newly founded city within (cōnēn the consequence of bânâh, Num 21:27, and ‛âsâh, Isa 45:18; Deu 32:6; cf., Isa 54:14 and Psa 87:5), and help it to attain the central post of honour in relation to those without, which He has destined for it. Such prophets of the times succeeding the captivity (nebhı̄'ı̄m 'achărōnı̄m; cf., Zac 1:4) were Haggai, Zechariah, and Malachi. Haggai stands upon the walls of Jerusalem, and proclaims the glory of the second temple as surpassing that of the first. Zechariah points from Joshua and Zerubbabel onwards to the sprout of Jehovah, who is priest and prince in one person, and builds the true temple of God. Malachi predicts the coming of the Lord to His temple, and the rising of the Sun of righteousness. Under the eyes of these prophets the city of God rose up again, and they stand upon its pinnacles, and look thence into the glorious future that awaits it, and hasten its approach through the word of their testimony. Such prophets, who carry the good of their people day and night upon their anxious praying hearts, does Jehovah give to the Jerusalem after the captivity, which is one in the prophet's view with the Jerusalem of the last days; and in so lively a manner does the prophet here call them up before his own mind, that he exclaims to them, "Ye who remind Jehovah, to finish gloriously the gracious work which He has begun," give yourselves to rest (dŏmi from dâmâh = dâmam, to grow dumb, i.e., to cease speaking or working, in distinction from châshâh, to be silent, i.e., not to speak or work), and allow Him no rest till He puts Jerusalem in the right state, and so glorifies it, that it shall be recognised and extolled as glorious over all the earth. Prophecy here sees the final glory of the church as one that gradually unfolds itself, and that not without human instrumentality. The prophets of the last times, with their zeal in prayer, and in the exercise of their calling as witnesses, form a striking contrast to the blind, dumb, indolent, sleepy hirelings of the prophet's own time (Isa 56:10).
Jamieson-Fausset-Brown Bible Commentary
I--Isaiah speaking in the person of the Messiah. watchmen upon . . . walls--image from the watches set upon a city's wall to look out for the approach of a messenger with good tidings (Isa 52:7-8); the good tidings of the return of the Jewish exiles from Babylon, prefiguring the return from the present dispersion (compare Isa 21:6-11; Isa 56:10; Eze 3:17; Eze 33:7). The watches in the East are announced by a loud cry to mark the vigilance of the watchmen. ye that . . . mention . . . Lord--Hebrew, "ye that are the Lord's remembrancers"; God's servants who by their prayers "put God in remembrance" of His promises (Isa 43:26); we are required to remind God, as if God could, which He cannot, forget His promises (Psa 119:49; Jer 14:21).
John Gill Bible Commentary
I have set watchmen upon thy walls, O Jerusalem,.... Not angels, as Jarchi; nor kings, as Kimchi; nor princes and civil magistrates, as others; nor the mourners in Zion, as Aben Ezra; but ministers of the Gospel; as the prophets of the Old Testament are called watch men, Isa 21:11, so ministers of the New, Isa 52:8 who are to watch in all things over themselves, and for the souls of men; for their good, and to guard them against that which is evil, pernicious, and dangerous, both in principle and practice, Ti2 4:5. The allusion is to watchmen on the walls of cities, whose business is to keep their place and stand, and not move from it; to look out diligently, and descry an enemy, or any approaching danger, and give notice of it; and to defend the outworks of the city, and repel the enemy; all which requires courage, constancy, vigilance, and sobriety. The church is a city, and a walled one; God himself is a wall about her; salvation by Christ is as walls and bulwarks to her; and ministers of the Gospel are set for the defence of her: this is an ordinance and appointment of God; these watchmen are not of men's setting, nor do they take this office to themselves; but are placed in it by the Lord, who makes them able ministers, qualifies them for watchmen, and enables them to perform their work; and which is an instance of the love of God to his church, and of his care of it: which shall never hold their peace day nor night; as the living creatures in Rev 4:8, which are an emblem of Gospel ministers; who are always to be employed, and to be continually praying or preaching; the two principal branches of their ministry, Act 6:4, they are not to be silent, but either praying in private or in public for direction and assistance in their meditations; for supply of the gifts and graces of the Spirit in their ministration, and for success in their work; and that all blessings of grace might descend on those to whom they minister: or else preaching the Gospel; being constant in season, and out of season; frequently inculcating the doctrines of Christ; constantly affirming these things; ever informing, instructing, and exhorting the people. It was Austin's wish that death might find him either praying or preaching: ye that make mention of the Lord, keep not silence; some take this to be an address to the same persons; and they may be described as such that make mention of the Lord in their ministrations; of the grace and love of God the Father; of the person, office, and grace of Christ; and of the operations of the Spirit: or, "as the remembrancers of the Lord" (i), as it may be rendered; that put men in mind of the Lord; of what he has done for them, and is unto them; of the doctrines of the Gospel respecting him, and of their duty to him, and to one another, and to all men; and who put the Lord in mind of his promises to his people, and prophecies concerning them, to fulfil them: but I rather think another set of men are meant, even members of churches, as distinct from ministers; who make mention of the Lord to one another, in private conference with each other; of his gracious dealings with them, and favours bestowed upon them; and who make mention of him in their prayers to him, and praises of him; and who should not keep silence, but pray without ceasing, even always, and not faint, Luk 18:1. (i) "qui Deo estis a memoriis", Gataker; "qui facitis ut alii reminiscantur Domini", Forerius.
Matthew Henry Bible Commentary
Two things are here promised to Jerusalem: - I. Plenty of the means of grace - abundance of good preaching and good praying (Isa 62:6, Isa 62:7), and this shows the method God takes when he designs mercy for a people; he first brings them to their duty and pours out a spirit of prayer upon them, and then brings salvation to them. Provision is made, 1. That ministers may do their duty as watchmen. It is here spoken of as a token for good, as a step towards further mercy and an earnest of it, that, in order to what he designed for them, he would set watchmen on their walls who should never hold their peace. Note, (1.) Ministers are watchmen on the church's walls, for it is as a city besieged, whose concern it is to have sentinels on the walls, to take notice and give notice of the motions of the enemy. It is necessary that, as watchmen, they be wakeful, and faithful, and willing to endure hardness. (2.) They are concerned to stand upon their guard day and night; they must never be off their watch as long as those for whose souls they watch are not out of danger. (3.) They must never hold their peace; they must take all opportunities to give warning to sinners, in season, out of season, and must never betray the cause of Christ by a treacherous or cowardly silence. They must never hold their peace at the throne of grace; they must pray, and not faint, as Moses lifted up his hands and kept them steady, till Israel had obtained the victory over Amalek, Exo 17:10, Exo 17:12. 2. That people may do their duty. As those that make mention of the Lord, let not them keep silence neither, let not them think it enough that their watchmen pray for them, but let them pray for themselves; all will be little enough to meet the approaching mercy with due solemnity. Note, (1.) It is the character of God's professing people that they make mention of the Lord, and continue to do so even in bad times, when the land is termed forsaken and desolate. They are the Lord's remembrancers (so the margin reads it); they remember the Lord themselves and put one another in mind of him. (2.) God's professing people must be a praying people, must be public-spirited in prayer, must wrestle with God in prayer, and continue to do so: "Keep not silence; never grow remiss in the duty nor weary of it." Give him no rest - alluding to an importunate beggar, to the widow that with her continual coming wearied the judge into a compliance. God said to Moses, Let me alone (Exo 32:10), and Jacob to Christ, I will not let thee go except thou bless me, Gen 32:26. (3.) God is so far from being displeased with our pressing importunity, as men commonly are, that he invites and encourages it; he bids us to cry after him; he is not like those disciples who discouraged a petitioner, Mat 15:23. He bids us make pressing applications at the throne of grace, and give him no rest, Luk 11:5, Luk 11:8. He suffers himself not only to be reasoned with, but to be wrestled with. (4.) The public welfare or prosperity of God's Jerusalem is that which we should be most importunate for at the throne of grace; we should pray for the good of the church. [1.] That it may be safe, that he would establish it, that the interests of the church may be firm, may be settled for the present and secured to posterity. [2.] That it may be great, may be a praise in the earth, that it may be praised, and God may be praised for it. When gospel truths are cleared and vindicated, when gospel ordinances are duly administered in their purity and power, when the church becomes eminent for holiness and love, then Jerusalem is a praise in the earth, then it is in reputation. (5.) We must persevere in our prayers for mercy to the church till the mercy come; we must do as the prophet's servant did, go yet seven times, till the promising cloud appear, Kg1 18:44. (6.) It is a good sign that God is coming towards a people in ways of mercy when he pours out a spirit of prayer upon them and stirs them up to be fervent and constant in their intercessions. II. Plenty of all other good things, Isa 62:8. This follows upon the former; when the people praise God, when all the people praise him, then shall the earth yield her increase (Psa 67:5, Psa 67:6), and outward prosperity, crowning its piety, shall help to make Jerusalem a praise in the earth. Observe, 1. The great distress they had been in, and the losses they had sustained. Their corn had been meat for their enemies, which they hoped would be meat for themselves and their families. Here was a double grievance, that they themselves wanted that which was necessary to the support of life and were in danger of perishing for want of it, and that their enemies were strengthened by it, had their camp victualled with it, and so were the better able to do them a mischief. God is said to give their corn to their enemies, because he not only permitted it, but ordered it, to be the just punishment both of their abuse of plenty and of their symbolizing with strangers, Isa 1:7. The wine which they had laboured for, and which in their affliction they needed for the relief of those among them that were of a heavy heart, strangers drank it, to gratify their lusts with; this sore judgment was threatened for their sins, Lev 26:16; Deu 28:33. See how uncertain our creature-comforts are, and how much it is our wisdom to labour for that meat which we can never be robbed of. 2. The great fulness and satisfaction they should now be restored to (Isa 62:9): Those that have gathered it shall eat it, and praise the Lord. See here, (1.) God's mercy in giving plenty, and peace to enjoy it, - that the earth yields her increase, that there are hands to be employed in gathering it in, and that they are not taken off by plague and sickness, or otherwise employed in war, - that strangers and enemies do not come and gather it for themselves, or take it from us when we have gathered it, - that we eat the labour of our hands and the bread is not eaten out of our mouths, - and especially that we have opportunity and a heart to honour God with it, and that his courts are open to us and we are not restrained from attending on him in them. (2.) Our duty in the enjoyment of this mercy. We must gather what God gives, with care and industry; we must eat it freely and cheerfully, not bury the gifts of God's bounty, but make use of them. We must, when we have eaten and are full, bless the Lord, and give him thanks for his bounty to us; and we must serve him with our abundance, use it in works of piety and charity, eat it and drink it in the courts of his holiness, where the altar, the priest, and the poor must all have their share. The greatest comfort that a good man has in his meat and drink is that it furnishes him with a meat-offering and a drink-offering for the Lord his God (Joe 2:14); the greatest comfort that he has in an estate is that it gives him an opportunity of honouring God and doing good. This wine is to be drunk in the courts of God's holiness, and therefore moderately and with sobriety, as before the Lord. 3. The solemn ratification of this promise: The Lord has sworn by his right hand, and by the arm of his strength, that he will do this for his people. God confirms it by an oath, that his people, who trust in him and his word, may have strong consolation, Heb 6:17, Heb 6:18. And, since he can swear by no greater, he swears by himself, sometimes by his being (As I live, Eze 33:11), sometimes by his holiness (Psa 89:35), here by his power, his right hand (which was lifted up in swearing, Deu 32:40), and his arm of power; for it is a great satisfaction to those who build their hopes on God's promise to be sure that what he has promised he is able to perform, Rom 4:21. To assure us of this he has sworn by his strength, pawning the reputation of his omnipotence upon it; if he do not do it, let it be said, It was because he could not, which the Egyptians shall never say (Num 14:16) nor any other. It is the comfort of God's people that his power is engaged for them, his right hand, where the Mediator sits.
Tyndale Open Study Notes
62:6-7 The watchmen probably represent the prophets. • they will pray day and night: They will continually seek the full restoration and blessing of Zion, unlike the destructive watchmen of 56:10.