Isaiah 62

Isaiah 62:1

All Peoples Share in the Salvation

The remaining heathen peoples will come to Mount Zion and may share in the feast that the LORD has prepared for Israel (Isaiah 25:6). The mountain has become a huge court, where a large crowd can gather. That great platform may have been created by the great landslides that struck the earth during the judgments (Revelation 6:14; Zechariah 14:4).

Isaiah 25:6 connects to the last verse of Isaiah 24 (Isaiah 24:23). This banquet is reminiscent of the peace offering, especially in connection with the banquets held on the occasion of the appointment of a king (1 Samuel 11:15; 2 Samuel 6:18-19). The wine is a picture of joy (Psalms 104:15). There is food and joy of the best kind and in abundance.

We can make a spiritual application here. The “choice pieces with marrow” speak of the rich blessings we have received in Christ, the “unfathomable riches of Christ” (Ephesians 3:8). We may thus be spiritually nourished by the Holy Spirit who makes this riches a reality for our hearts. If we nourish ourselves with Christ in this way, we can only rejoice, of which the “refined, aged wine” speaks.

Not only does God give, but He also takes away. The veil of unbelief which satan has cast upon the nations and upon Israel which blinded them (2 Corinthians 4:3-4; 2 Corinthians 3:13-16) will be swallowed up (Isaiah 25:7). The counsel of God, which has been hidden from the people for many centuries, is now unveiled, revealed forever. This counsel implies that God in Christ fulfills His purpose to bless the nations through Israel (Colossians 1:20; Romans 11:11-15). Blinded by satan, the nations still believe all sorts of nonsense, for example, the foolishness of the theory of evolution. The nations still walk “in the futility of their mind, being darkened in their understanding” (Ephesians 4:17-18).

Death will also have to return its prey. All those who perished after the church’s rapture and during the great tribulation will come to life (Isaiah 25:8; Revelation 20:4). Isaiah 25:8 is one of the few references in the Old Testament to the resurrection. Modern theologians regard this as a later addition in order to defend their thesis that the idea of resurrection only evolved and came about later in the history of Israel.

Paul does not care about that. He refers to this verse to show that once death will be abolished completely and not only as here for the believers from Israel and the nations (1 Corinthians 15:54). There will be no longer any other consequences of sin such as tears and reproach for God’s people (Revelation 21:4). Prophetically, this is a reference to the national and spiritual restoration of Israel (Romans 11:15; Isaiah 26:19; Ezekiel 37:1-14; Daniel 12:2-3; Hosea 6:2).

The foregoing is reason for a new song of praise. They honor the LORD on Whom they have not hoped in vain. They will come to the acknowledgment that the Lord Jesus is God, that He is Immanuel, ‘God with us’. There is every reason to rejoice about the redemption He has given (Isaiah 25:9). Don’t we have at least as much reason to rejoice about our redemption from the power of sin? Where is our jubilation of deliverance?

Isaiah 62:2

All Peoples Share in the Salvation

The remaining heathen peoples will come to Mount Zion and may share in the feast that the LORD has prepared for Israel (Isaiah 25:6). The mountain has become a huge court, where a large crowd can gather. That great platform may have been created by the great landslides that struck the earth during the judgments (Revelation 6:14; Zechariah 14:4).

Isaiah 25:6 connects to the last verse of Isaiah 24 (Isaiah 24:23). This banquet is reminiscent of the peace offering, especially in connection with the banquets held on the occasion of the appointment of a king (1 Samuel 11:15; 2 Samuel 6:18-19). The wine is a picture of joy (Psalms 104:15). There is food and joy of the best kind and in abundance.

We can make a spiritual application here. The “choice pieces with marrow” speak of the rich blessings we have received in Christ, the “unfathomable riches of Christ” (Ephesians 3:8). We may thus be spiritually nourished by the Holy Spirit who makes this riches a reality for our hearts. If we nourish ourselves with Christ in this way, we can only rejoice, of which the “refined, aged wine” speaks.

Not only does God give, but He also takes away. The veil of unbelief which satan has cast upon the nations and upon Israel which blinded them (2 Corinthians 4:3-4; 2 Corinthians 3:13-16) will be swallowed up (Isaiah 25:7). The counsel of God, which has been hidden from the people for many centuries, is now unveiled, revealed forever. This counsel implies that God in Christ fulfills His purpose to bless the nations through Israel (Colossians 1:20; Romans 11:11-15). Blinded by satan, the nations still believe all sorts of nonsense, for example, the foolishness of the theory of evolution. The nations still walk “in the futility of their mind, being darkened in their understanding” (Ephesians 4:17-18).

Death will also have to return its prey. All those who perished after the church’s rapture and during the great tribulation will come to life (Isaiah 25:8; Revelation 20:4). Isaiah 25:8 is one of the few references in the Old Testament to the resurrection. Modern theologians regard this as a later addition in order to defend their thesis that the idea of resurrection only evolved and came about later in the history of Israel.

Paul does not care about that. He refers to this verse to show that once death will be abolished completely and not only as here for the believers from Israel and the nations (1 Corinthians 15:54). There will be no longer any other consequences of sin such as tears and reproach for God’s people (Revelation 21:4). Prophetically, this is a reference to the national and spiritual restoration of Israel (Romans 11:15; Isaiah 26:19; Ezekiel 37:1-14; Daniel 12:2-3; Hosea 6:2).

The foregoing is reason for a new song of praise. They honor the LORD on Whom they have not hoped in vain. They will come to the acknowledgment that the Lord Jesus is God, that He is Immanuel, ‘God with us’. There is every reason to rejoice about the redemption He has given (Isaiah 25:9). Don’t we have at least as much reason to rejoice about our redemption from the power of sin? Where is our jubilation of deliverance?

Isaiah 62:3

Moab Cast to the Dust

The hand of the LORD rests protecting on “this mountain”, which is Mount Zion (Isaiah 25:10a). This is not the case with Moab, which here represents the whole proud and God-hostile world (Isaiah 16:6). Moab has always been like a thorn in Israel’s flesh. But Moab is now perishing in God’s judgment and will no longer pose any threat to God’s people (Isaiah 25:10b-12). The LORD Himself will remove everything that could spoil the joy of that day of blessing.

Any attempt to evade that judgment will result in a deeper humiliation, until finally there is nothing left of Moab but dust. For us, this judgment on pride is a warning not to become arrogant.

Isaiah 62:4

Moab Cast to the Dust

The hand of the LORD rests protecting on “this mountain”, which is Mount Zion (Isaiah 25:10a). This is not the case with Moab, which here represents the whole proud and God-hostile world (Isaiah 16:6). Moab has always been like a thorn in Israel’s flesh. But Moab is now perishing in God’s judgment and will no longer pose any threat to God’s people (Isaiah 25:10b-12). The LORD Himself will remove everything that could spoil the joy of that day of blessing.

Any attempt to evade that judgment will result in a deeper humiliation, until finally there is nothing left of Moab but dust. For us, this judgment on pride is a warning not to become arrogant.

Isaiah 62:5

Moab Cast to the Dust

The hand of the LORD rests protecting on “this mountain”, which is Mount Zion (Isaiah 25:10a). This is not the case with Moab, which here represents the whole proud and God-hostile world (Isaiah 16:6). Moab has always been like a thorn in Israel’s flesh. But Moab is now perishing in God’s judgment and will no longer pose any threat to God’s people (Isaiah 25:10b-12). The LORD Himself will remove everything that could spoil the joy of that day of blessing.

Any attempt to evade that judgment will result in a deeper humiliation, until finally there is nothing left of Moab but dust. For us, this judgment on pride is a warning not to become arrogant.

Isaiah 62:7

Introduction

This chapter consists for the most part of the song that the delivered remnant will sing when it enters the millennial peace and blessing. The song is also called: the song of the two cities. In this song the contrast is painted between Jerusalem and Babylon, or Rome, under whose power she suffered. From now on it is not Babylon, but Jerusalem, which may be called “strong city”.

The Song of the City of Jerusalem

Only redeemed people can sing a song of redemption. Angels are never found singing in the Bible – not even in the fields of Ephrathah at the birth of the Lord Jesus. The first time there is a song in the Bible it is the song of Moses, after Israel is delivered from Egypt (Exodus 15:1). Here, in Isaiah 26, we find another song of redemption.

The whole land is called “Judah” (Isaiah 26:1), because all the power and reign of the Jewish faithful remnant are concentrated in Judah. Jerusalem is “a strong city”, whereby that city does not derive its strength from man, but in which instead of stone walls God’s security is the strength that will serve the city for eternal protection (cf. Isaiah 60:18; Zechariah 2:5). It is a strong city because the strong God is there. Judah will sing about that. It is no longer “I”, as in the previous chapter, but “we”, together as a people. The millennial realm of peace is full of singing. The church should also be characterized by singing.

The remnant of Israel, that is, the ten tribes realm that was scattered throughout the world, but is now delivered and converted to the Messiah, is “the righteous people” (Isaiah 26:2; Isaiah 60:21). Jerusalem is presented here as a still sparsely populated city, of which the gates open to let those who come from the ends of the earth into the city (Psalms 118:20), just as they have opened to let in the Messiah (Psalms 24:7-10). This entry will happen under the sinning of the faithful remnant of the two tribes realm.

Isaiah 26:3 applies to the members of the delivered nation. It describes their characteristic. They have trusted the LORD and will continue to trust Him, they will be steadfast in their trust. Therefore they have perfect peace, inner peace. What is translated as “perfect peace” is literally “peace, peace” or peace that is truly peace (cf. Isaiah 57:19).

This applies at all times to those who, instead of being overwhelmed by the difficulties or giving in to the pressure of spiritual enemies and people’s opposition, put their trust in the Lord and direct their thoughts and senses to Him. The resulting peace is not obtained by appropriating it, but is given by God Himself (Philippians 4:6-7). It is the peace that marked Christ in His life on earth and of which He says: “My peace I give to you” (John 14:27), which means: ‘The peace that is Mine I give to you.’

Isaiah 62:8

Introduction

This chapter consists for the most part of the song that the delivered remnant will sing when it enters the millennial peace and blessing. The song is also called: the song of the two cities. In this song the contrast is painted between Jerusalem and Babylon, or Rome, under whose power she suffered. From now on it is not Babylon, but Jerusalem, which may be called “strong city”.

The Song of the City of Jerusalem

Only redeemed people can sing a song of redemption. Angels are never found singing in the Bible – not even in the fields of Ephrathah at the birth of the Lord Jesus. The first time there is a song in the Bible it is the song of Moses, after Israel is delivered from Egypt (Exodus 15:1). Here, in Isaiah 26, we find another song of redemption.

The whole land is called “Judah” (Isaiah 26:1), because all the power and reign of the Jewish faithful remnant are concentrated in Judah. Jerusalem is “a strong city”, whereby that city does not derive its strength from man, but in which instead of stone walls God’s security is the strength that will serve the city for eternal protection (cf. Isaiah 60:18; Zechariah 2:5). It is a strong city because the strong God is there. Judah will sing about that. It is no longer “I”, as in the previous chapter, but “we”, together as a people. The millennial realm of peace is full of singing. The church should also be characterized by singing.

The remnant of Israel, that is, the ten tribes realm that was scattered throughout the world, but is now delivered and converted to the Messiah, is “the righteous people” (Isaiah 26:2; Isaiah 60:21). Jerusalem is presented here as a still sparsely populated city, of which the gates open to let those who come from the ends of the earth into the city (Psalms 118:20), just as they have opened to let in the Messiah (Psalms 24:7-10). This entry will happen under the sinning of the faithful remnant of the two tribes realm.

Isaiah 26:3 applies to the members of the delivered nation. It describes their characteristic. They have trusted the LORD and will continue to trust Him, they will be steadfast in their trust. Therefore they have perfect peace, inner peace. What is translated as “perfect peace” is literally “peace, peace” or peace that is truly peace (cf. Isaiah 57:19).

This applies at all times to those who, instead of being overwhelmed by the difficulties or giving in to the pressure of spiritual enemies and people’s opposition, put their trust in the Lord and direct their thoughts and senses to Him. The resulting peace is not obtained by appropriating it, but is given by God Himself (Philippians 4:6-7). It is the peace that marked Christ in His life on earth and of which He says: “My peace I give to you” (John 14:27), which means: ‘The peace that is Mine I give to you.’

Isaiah 62:9

Introduction

This chapter consists for the most part of the song that the delivered remnant will sing when it enters the millennial peace and blessing. The song is also called: the song of the two cities. In this song the contrast is painted between Jerusalem and Babylon, or Rome, under whose power she suffered. From now on it is not Babylon, but Jerusalem, which may be called “strong city”.

The Song of the City of Jerusalem

Only redeemed people can sing a song of redemption. Angels are never found singing in the Bible – not even in the fields of Ephrathah at the birth of the Lord Jesus. The first time there is a song in the Bible it is the song of Moses, after Israel is delivered from Egypt (Exodus 15:1). Here, in Isaiah 26, we find another song of redemption.

The whole land is called “Judah” (Isaiah 26:1), because all the power and reign of the Jewish faithful remnant are concentrated in Judah. Jerusalem is “a strong city”, whereby that city does not derive its strength from man, but in which instead of stone walls God’s security is the strength that will serve the city for eternal protection (cf. Isaiah 60:18; Zechariah 2:5). It is a strong city because the strong God is there. Judah will sing about that. It is no longer “I”, as in the previous chapter, but “we”, together as a people. The millennial realm of peace is full of singing. The church should also be characterized by singing.

The remnant of Israel, that is, the ten tribes realm that was scattered throughout the world, but is now delivered and converted to the Messiah, is “the righteous people” (Isaiah 26:2; Isaiah 60:21). Jerusalem is presented here as a still sparsely populated city, of which the gates open to let those who come from the ends of the earth into the city (Psalms 118:20), just as they have opened to let in the Messiah (Psalms 24:7-10). This entry will happen under the sinning of the faithful remnant of the two tribes realm.

Isaiah 26:3 applies to the members of the delivered nation. It describes their characteristic. They have trusted the LORD and will continue to trust Him, they will be steadfast in their trust. Therefore they have perfect peace, inner peace. What is translated as “perfect peace” is literally “peace, peace” or peace that is truly peace (cf. Isaiah 57:19).

This applies at all times to those who, instead of being overwhelmed by the difficulties or giving in to the pressure of spiritual enemies and people’s opposition, put their trust in the Lord and direct their thoughts and senses to Him. The resulting peace is not obtained by appropriating it, but is given by God Himself (Philippians 4:6-7). It is the peace that marked Christ in His life on earth and of which He says: “My peace I give to you” (John 14:27), which means: ‘The peace that is Mine I give to you.’

Isaiah 62:10

The LORD Paves the Way

Those who know the experience of Isa 26:3 can encourage others to always trust in the LORD (Isaiah 26:4). Such a person has come to know Him as the eternal rock (Deuteronomy 32:4a). Here he is more than the LORD, the God Who is faithful to the covenant. He is “GOD the LORD”, Yah Yahweh. This is the Name of the LORD from Isaiah 12 (Isaiah 12:2). The first time this Name is used is in connection with the revelation of His glory, when He Himself proclaims His Name there: “The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth” (Exodus 34:6).

This compassionate and gracious God is for Israel and for every believer “an everlasting rock”. He is not only the faithful God of the covenant, but also the compassionate and gracious God. Whoever builds his house of life on Him remains standing as if on a rock.

Isaiah 26:5 gives the reason to trust the LORD and the proof of His power. He casts down every resistance, no matter how high and great. By “those who dwell on high, the unassailable city” are meant Babylon and its inhabitants (Revelation 17-18). He gives His people, the remnant, “the afflicted” and “the helpless,” the strength to stand in that victory and to set foot on the opponents cast down (Isaiah 26:6).

The way of the righteous has been smoothed and he can now follow a levelled path (Isaiah 26:7). The smoothness of the way is determined by the sincerity of the one who walks on it. He himself determines its quality and structure. And in response the LORD levels the path. He removes the bends, as it were. The righteous goes the path that the true Righteous also goes, he walks in fellowship with Him. The God of the righteous is Himself the Righteous or the Upright One.

The word “smooth” is the translation of the Hebrew word yasar which means “righteous” or “upright”. It is also used for 1. God’s words: “For the word of the LORD is upright” [yasar]” (Psalms 33:4); 2. God’s judgments: “And upright [yasar] are Your judgments” (Psalms 119:137); 3. God’s ways: “For all His ways are just [yasar]” (Deuteronomy 32:4).

There is also a reference in God’s Word to a book with the title: “The book of Jashar [yasar]” (Joshua 10:13; 2 Samuel 1:18). That is a title borrowed from Him Who is the Upright One.

Isaiah 62:11

The LORD Paves the Way

Those who know the experience of Isa 26:3 can encourage others to always trust in the LORD (Isaiah 26:4). Such a person has come to know Him as the eternal rock (Deuteronomy 32:4a). Here he is more than the LORD, the God Who is faithful to the covenant. He is “GOD the LORD”, Yah Yahweh. This is the Name of the LORD from Isaiah 12 (Isaiah 12:2). The first time this Name is used is in connection with the revelation of His glory, when He Himself proclaims His Name there: “The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth” (Exodus 34:6).

This compassionate and gracious God is for Israel and for every believer “an everlasting rock”. He is not only the faithful God of the covenant, but also the compassionate and gracious God. Whoever builds his house of life on Him remains standing as if on a rock.

Isaiah 26:5 gives the reason to trust the LORD and the proof of His power. He casts down every resistance, no matter how high and great. By “those who dwell on high, the unassailable city” are meant Babylon and its inhabitants (Revelation 17-18). He gives His people, the remnant, “the afflicted” and “the helpless,” the strength to stand in that victory and to set foot on the opponents cast down (Isaiah 26:6).

The way of the righteous has been smoothed and he can now follow a levelled path (Isaiah 26:7). The smoothness of the way is determined by the sincerity of the one who walks on it. He himself determines its quality and structure. And in response the LORD levels the path. He removes the bends, as it were. The righteous goes the path that the true Righteous also goes, he walks in fellowship with Him. The God of the righteous is Himself the Righteous or the Upright One.

The word “smooth” is the translation of the Hebrew word yasar which means “righteous” or “upright”. It is also used for 1. God’s words: “For the word of the LORD is upright” [yasar]” (Psalms 33:4); 2. God’s judgments: “And upright [yasar] are Your judgments” (Psalms 119:137); 3. God’s ways: “For all His ways are just [yasar]” (Deuteronomy 32:4).

There is also a reference in God’s Word to a book with the title: “The book of Jashar [yasar]” (Joshua 10:13; 2 Samuel 1:18). That is a title borrowed from Him Who is the Upright One.

Isaiah 62:12

The LORD Paves the Way

Those who know the experience of Isa 26:3 can encourage others to always trust in the LORD (Isaiah 26:4). Such a person has come to know Him as the eternal rock (Deuteronomy 32:4a). Here he is more than the LORD, the God Who is faithful to the covenant. He is “GOD the LORD”, Yah Yahweh. This is the Name of the LORD from Isaiah 12 (Isaiah 12:2). The first time this Name is used is in connection with the revelation of His glory, when He Himself proclaims His Name there: “The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth” (Exodus 34:6).

This compassionate and gracious God is for Israel and for every believer “an everlasting rock”. He is not only the faithful God of the covenant, but also the compassionate and gracious God. Whoever builds his house of life on Him remains standing as if on a rock.

Isaiah 26:5 gives the reason to trust the LORD and the proof of His power. He casts down every resistance, no matter how high and great. By “those who dwell on high, the unassailable city” are meant Babylon and its inhabitants (Revelation 17-18). He gives His people, the remnant, “the afflicted” and “the helpless,” the strength to stand in that victory and to set foot on the opponents cast down (Isaiah 26:6).

The way of the righteous has been smoothed and he can now follow a levelled path (Isaiah 26:7). The smoothness of the way is determined by the sincerity of the one who walks on it. He himself determines its quality and structure. And in response the LORD levels the path. He removes the bends, as it were. The righteous goes the path that the true Righteous also goes, he walks in fellowship with Him. The God of the righteous is Himself the Righteous or the Upright One.

The word “smooth” is the translation of the Hebrew word yasar which means “righteous” or “upright”. It is also used for 1. God’s words: “For the word of the LORD is upright” [yasar]” (Psalms 33:4); 2. God’s judgments: “And upright [yasar] are Your judgments” (Psalms 119:137); 3. God’s ways: “For all His ways are just [yasar]” (Deuteronomy 32:4).

There is also a reference in God’s Word to a book with the title: “The book of Jashar [yasar]” (Joshua 10:13; 2 Samuel 1:18). That is a title borrowed from Him Who is the Upright One.