About Isaiah

Isaiah proclaims both judgment and salvation, containing the most detailed messianic prophecies in the Old Testament.

Author: IsaiahWritten: c. 740-680 BCReading time: ~2 minVerses: 12
HolinessJudgmentSalvationMessiahServantRestoration

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Jerusalem(Settlement)Zion(Settlement)

King James Version

Isaiah 62

12 verses with commentary

Zion's New Identity

1

For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.

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KJV Study Commentary

The prophet (or God speaking through him) declares unwavering commitment: 'For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.' The Hebrew 'charash' (hold peace/be silent) is negated - there will be no silence until restoration is complete.

Ellicott’s Commentary for English Readers

LXII. (1) **For Zion’s sake . . .**—Opinions again differ as to the speaker. Is he the prophet, or the Servant of Jehovah, or Jehovah Himself ? On the whole, the second view seems to be most in harmony with what follows. The true Servant will carry on what in the language of later theology may be called his mediatorial intercessory work, that there may be no delay in the fulfilment of the glorious...
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Jamieson-Fausset-Brown Bible Commentary

8. Quoted in 1Co 15:54, in support of the resurrection. **swallow up ... in victory--**completely and permanently "abolish" (2Ti 1:10; Re 20:14; 21:4; compare Ge 2:17; 3:22). **rebuke--**(Compare Mr 8:38; He 11:26).
2

And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name.

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KJV Study Commentary

'And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name.' The public, universal recognition of Zion's transformation includes a new name - signifying new identity and status. The Hebrew 'naqab' (name/designate) emphasizes divine initiative in renaming.

Ellicott’s Commentary for English Readers

(2) **Thou shalt be called by a new name . . .**—So in Jeremiah 33:16, the name of the restored city is to be “Jehovah our Righteousness.” The root-thought is that the altered state is to be embodied, as in the case of Abraham and Israel, in a new name. Here, however, the effect of the promise is heightened, as in Revelation 2:17; Revelation 3:12, by the absence of the new ‘name, as something whic...
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Jamieson-Fausset-Brown Bible Commentary

**9. And it shall be said in that day, &c.--**"After death has been swallowed up for ever, the people of God, who had been delivered from the hand of death, shall say to the Lord, Lo, this is our God, whom unbelievers regarded as only a man" [Jerome]. "The words are so moulded as to point us specially to the person of the Son of God, who 'saves' us; as He vouchsafed to Israel temporal saving, ...
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3

Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.

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KJV Study Commentary

'Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.' Zion becomes God's prized possession - a crown ('atarah') of glory and a royal turban ('tsaniyph'). The repeated 'in the hand of' shows intimate possession. God treasures and displays His redeemed people.

Ellicott’s Commentary for English Readers

(3) **A crown of glory . . .**—The “crown” as distinctively kingly; the “diadem” implies a “tiara,” like the mitre of the High Priest (Exodus 28:4; Zechariah 3:5). The two “hands” are expressed by different words in the Hebrew, the second having the sense of the open *palm *of the hand. The “new crown,” *i.e., *the new glory accruing to Jehovah from the restoration of Jerusalem, is not worn on the...
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Jamieson-Fausset-Brown Bible Commentary

**10. rest--**as its permanent protector; on "hand" in this sense; compare Ezr 7:6, 28. **Moab--**while Israel is being protected, the foe is destroyed; Moab is the representative of all the foes of God's people. **under him--**Rather, "in his own place" or "country" (Ex 10:23; 16:29). **for the dunghill--**Rather, "in the water of the dung heap," in which straw was trodden to make it manure...
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4

Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married. Hephzibah: that is, My delight is in her Beulah: that is, Married

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KJV Study Commentary

'Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah ('my delight is in her'), and thy land Beulah ('married').' These new names reverse the old condition. From abandoned to beloved, from desolate wasteland to fruitful marriage - the Hebrew conveys intimate relationship.

Ellicott’s Commentary for English Readers

(4) **Thou shalt no more be termed Forsaken . . .**—The change of name is here partially indicated, and probably finds its starting-point in the marriage of Hezekiah with Hephzi-bah (2Kings 21:1), which, on the assumption of Isaiah’s authorship of these chapters, would be fresh in the prophet’s memory. It would be entirely after his manner to see in the bride’s name, as in those of his own sons, a...
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Jamieson-Fausset-Brown Bible Commentary

**11. he--**Jehovah shall spread His hands to strike the foe on this side and on that, with as little effort as a swimmer spreads forth his arms to cleave a passage through the water [Calvin]. (Zec 5:3). Lowth takes "he" as Moab, who, in danger of sinking, shall strain every nerve to save himself; but Jehovah (and "he") shall cause him to sink ("bring down the pride" of Moab, Is 16:6). **with th...
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5

For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. as the: Heb. with the joy of the bridegroom

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KJV Study Commentary

'For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.' The joy of new marriage pictures God's delight in restored Zion. The Hebrew 'sus' (rejoice) and 'masis' (joy) emphasize exuberant gladness. God rejoices over His people like a bridegroom over his bride.

Ellicott’s Commentary for English Readers

(5) **So shall thy sons marry thee . . .**—The image of the bride is presented under another aspect. The people of a country are, in their collective unity, as the bridegroom, and the country is as the bride. They are bound, as the husband is to the wife, to cherish and protect it, to be ready to live and die for it.

Jamieson-Fausset-Brown Bible Commentary

**12. fortress--**the strongholds of Moab, the representative of the foes of God's people [Barnes]. Babylon [Maurer]. The society of infidels represented as a city (Re 11:8).
6

I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence, make: or, are the LORD's remembrancers

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KJV Study Commentary

'I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence.' These watchmen are intercessors - praying continuously for Jerusalem's welfare. The Hebrew 'mazkir' (those who remind) suggests they remind God of His promises. Constant prayer characterizes their ministry.

Ellicott’s Commentary for English Readers

(6) **I have set watchmen upon thy walls . . .**—The “watchmen” have been differently interpreted as (1) angelic guardians and (2) prophets. Zechariah 1:12, and Daniel 10:16-21 may be alleged in favour of (1), but on the whole, (2) seems preferable. The prophets of the return from exile, Zechariah, Haggai, Malachi, may be thought of as representative examples of such “watchmen,” as also are the pr...
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7

And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. rest: Heb. silence

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KJV Study Commentary

'And give him no rest, till he establish, and till he make Jerusalem a praise in the earth.' The bold call continues: give God 'no rest' through persistent prayer until He acts. This is holy persistence, not irreverence - God invites such tenacity. The Hebrew 'domiy' (rest/silence) is to be denied God through unceasing intercession.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 26 Is 26:1-21. Connected with the Twenty-fourth and Twenty-fifth Chapters. Song of Praise of Israel after Being Restored to Their Own Land. As the overthrow of the apostate faction is described in the twenty-fifth chapter, so the peace of the faithful is here described under the image of a well-fortified city. **1. strong city--**Jerusalem, strong in Jehovah's protection: type of the n...
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8

The LORD hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: Surely: Heb. If I give, etc

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KJV Study Commentary

'The LORD hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured.' God swears an oath - the highest guarantee. The 'right hand' and 'arm of strength' represent His power. No more will enemies consume Israel's produce.

Ellicott’s Commentary for English Readers

(8) **The Lord hath sworn . . .**—The principle of the Epistle to the Hebrews (Hebrews 6:13) is recognised here. Jehovah can swear by nothing less than that which is the symbol of His own greatness, identified with Himself. **I will no more give thy corn . . .**—The words throw us back upon the early history of Israel, subject at any time to the desolating attacks of Midianites (Judges 6:4; Judges...
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Jamieson-Fausset-Brown Bible Commentary

2. Address of the returning people to the gates of Jerusalem (type of the heavenly city, He 12:22); (Psa 24:7, 9; 118:19). Antitypically (Re 22:14; 21:25, 27). **righteous nation--**that had not apostatized during the captivity. Horsley translates, "The nation of the Just One," namely, the Jews.
9

But they that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of my holiness.

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KJV Study Commentary

'But they that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of my holiness.' Agricultural blessing is linked to worship - eating and praising, drinking in 'courts of my holiness.' The harvest festivals celebrated God's provision in His presence. Labor and worship unite.

Ellicott’s Commentary for English Readers

(9) **In the courts of my holiness.**—Better, *of my sanctuary. *The harvest and the vintage festivals are to be kept, as of old, without interruption, the master of the house, with his family and the Levites and the poor (Deuteronomy 14:22-27), eating of the first- fruits “before the Lord.”

Jamieson-Fausset-Brown Bible Commentary

**3. mind ... stayed--**(Psa 112:7, 8). Jesus can create "perfect peace" within thy mind, though storms of trial rage without (Is 57:19; Mr 4:39); as a city kept securely by a strong garrison within, though besieged without (so Php 4:7). "Keep," literally, "guard as with a garrison." Horsley translates, (God's) workmanship (the Hebrew does not probably mean "mind," but "a thing formed," Ep 2:10), ...
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10

Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people.

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KJV Study Commentary

'Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people.' The doubled commands ('go through, go through'; 'cast up, cast up') emphasize urgency. This highway preparation echoes 40:3 - preparing for God's people to return. Stones are cleared; a banner is raised.

Ellicott’s Commentary for English Readers

(10) **Go through . . .**—Here, probably, we have the cry of the prophet himself (but, possibly, also that of the Servant of Jehovah) addressed to the heralds, who are to go forth and summon the exiles to return to the restored city. On the special phrases, see Notes on Isaiah 40:3; Isaiah 57:14. **Lift up a standard for the** **people.**—Literally, *peoples, *the plural indicating that the prophe...
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Jamieson-Fausset-Brown Bible Commentary

**4. Lord Jehovah--**Hebrew, Jah, Jehovah. The union of the two names expresses in the highest degree God's unchanging love and power (compare Psa 68:4). This passage, and Is 12:2; Ex 6:3; Psa 83:18, are the four in which the English Version retains the Jehovah of the original. Maurer translates, "For Jah (the eternal unchangeable One, Ex 3:14) is Jehovah, the rock of ages" (compare Is 45:17; De 3...
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11

Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. work: or, recompence

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KJV Study Commentary

'Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him.' Universal proclamation announces salvation's coming. The Hebrew 'yasha' (salvation) is personified - 'thy salvation cometh.' This anticipates Christ's triumphal entry where this verse was echoed.

Ellicott’s Commentary for English Readers

(11) **The Lord hath proclaimed . . .**—A partial fulfilment of the words is found in the decree of Cyrus (Ezra 1:1-2); but they have also a wider range, and take in all the events by which history becomes as the voice of God, proclaiming His will. **The end of the world **has been restricted by some commentators to the western regions of the Mediterranean, but without sufficient reason. **Behold,...
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Jamieson-Fausset-Brown Bible Commentary

**5. lofty city--**Babylon; representative of the stronghold of the foes of God's people in all ages (Is 25:2, 12; 13:14).
12

And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken.

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KJV Study Commentary

'And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken.' Four new names summarize Zion's identity: 'holy people' (set apart), 'redeemed of the LORD' (purchased/delivered), 'sought out' (pursued with love), and 'not forsaken' (never abandoned). Identity is completely transformed.

Ellicott’s Commentary for English Readers

(12) **The redeemed of the Lord.**—Literally, *ransomed, *as in Isaiah 35:10; Isaiah 51:10. **Sought out . . .***—i.e., *a city which men would seek after to honour, and promote its welfare. (Comp. the opposite, “Zion, which no man seeketh after,” in Jeremiah 30:17.) **A city not** **forsaken.**—With special reference to the name “Azubah” in Isaiah 62:4. (Comp, the change of names in Hosea 2:1.) *...
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Jamieson-Fausset-Brown Bible Commentary

**6. poor--**(Is 25:4), the once afflicted Jewish captives. "Foot shall tread," is figurative for exulting in the fall of God's enemies (Re 18:20).

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