Exegetical and Hermeneutical Commentary of Isaiah 62:10
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.
10. Go through, go through the gates ] To whom are these words addressed? The gates might be those of Babylon, in which case the passage is the exact counterpart of ch. Isa 48:20 (“Go ye forth of Babylon”) and Isa 52:11 (“go ye out from thence”). It is possible, on the other hand, that those addressed are the present inhabitants of Jerusalem, who are invited to prepare for the final restoration of the Dispersion. The gates must then be those of Jerusalem or of the Temple (so Duhm).
prepare you the way of the people ] In ch. Isa 40:3 a similar command is addressed to angelic beings, and the “way” is that by which Jehovah Himself is to return, at the head of His people. Here the persons addressed must be the same as in the first clause of the verse; and throughout this section the prophet appears studiously to avoid the idea, so prominent in the earlier part of the book, of a triumphal march of Jehovah in person through the desert to Jerusalem.
cast up the highway ] ch. Isa 57:14.
lift up an ensign for the peoples (R.V.)] Cf. ch. Isa 49:22.
Fuente: The Cambridge Bible for Schools and Colleges
10 12. Announcement of the return of the exiles. The passage resembles ch. Isa 48:20 ff., Isa 52:11 f.; and at first sight it seems to imply that no exodus from Babylon has as yet taken place. This indeed has been the prevalent view of commentators, based on the assumption that the writer is the same as in the two parallels. But the secondary character of the passage, betrayed by the accumulated citations, is somewhat adverse to this hypothesis, and it will be seen that the language itself is susceptible of a different construction. It is certain that a return of exiled Israelites is announced, but there is nothing to exclude the supposition that (as in ch. Isa 60:4; Isa 60:9) the return of those who took advantage of the edict of Cyrus lies behind the prophet’s standpoint.
Fuente: The Cambridge Bible for Schools and Colleges
Go through, go through the gates – The connection of this with what goes before is not very apparent, and there has been a great diversity of opinion in regard to it among interpreters. Grotius supposes that it refers to the priests and Levites who are referred to also in the previous verses, and that it is a command for them to enter into the temple. Calvin supposes that it refers to the Christian church, and that the idea is, that the gates of it should be continually open for the return of penitent sinners. Rosenmuller supposes that it is an address to the cities lying between Babylon and Jerusalem, and that the idea is, that their gates would be thrown open for the return of the exiles, and that all obstacles would be taken out of the way. Others suppose that it refers to the Jews, and that the command is to them to go through the gates of Babylon, and an immediate order is added to the people to prepare the way for them. This last seems to me to be the sense of the passage. It is a direction to the exiles in Babylon to go forth and return to their own land. The gates so long closed against their return would be thrown open, and they would now have liberty to depart for their own country. Thus explained, the connection is apparent. The watchmen were commanded to pray until this was done Isa 62:7; the prophet had said that he would not rest until it was done Isa 62:1; Yahweh had promised this in a most solemn manner Isa 62:8-9; and now those prayers are heard, and that promise is about to be fulfilled, and they are commanded to leave the city and enter upon their journey to their own land (compare the notes at Isa 52:10-12).
Prepare ye the way of the people – (Compare the notes at Isa 40:3).
Cast up, cast up the highway – (See the notes at Isa 57:14).
Gather out the stones – Clear it from the stones – in other words, make a smooth path on which they can travel with ease. The word which is used here ( saqal) commonly denotes to stone, or to pelt with stones, a species of capital punishment among the Hebrews 2Sa 16:6-13. Hence, it means to pile up stones in a heap; and it has also the signification of removing stones from a field Isa 5:2, and here of removing them from the way when they are an obstruction to the traveler. Harmer supposes that the word here means to pile up stones at proper distances, as a kind of landmark in the deserts, in order to mark the way for travelers – a practice which, he says, is quite common in Arabia. But the more correct interpretation is, that they were to remove the stones from the way, in order that the journey might be made with ease.
Lift up a standard – As when an army is about to march. They were about to be collected from their dispersions and restored to their own land, and the command is given, that the banner might be reared that they might rally around it (see the notes at Isa 10:18; Isa 59:19; Isa 49:22).
Fuente: Albert Barnes’ Notes on the Bible
Isa 62:10-12
Go through, go through the gates
The conversion of the Jews
I.
THE GLORIOUS EVENT TO BE PROCLAIMED (Isa 62:11). When the Divine Spirit would attract special attention to any subject, He prefixes Behold to the truth revealed. We have here Behold thrice repeated.
1. The nature of the event. Thy salvation cometh. Thy salvation is rendered by the ancient versions (Syriac, Arabic, LXX, Chaldee, Vulgate) and the best modern interpreters, Thy Saviour; and from the words, His reward is with Him, it is clear that this is the intended meaning of the prophet. The glowing promises of our text, and the prophecies connected with it, were most manifestly never fulfilled at His first coming. The second coming of Christ as the Deliverer of His people Israel is then the event here foretold; an event yet before the Church (Rom 11:26-27). It is not enough to proclaim Christ crucified to the Jews; we must also proclaim the once crucified Immanuel speedily to appear in glory, to punish His rebellious subjects, and to save His people.
2. The things connected with this event. His reward is with Him, and His work before Him. It is not quite clear whether His reward refers to the reward which Christ receives or which He bestows. Our Lord is to see of the travail of His soul, and be satisfied, and He is to be glorified in His saints, and admired in all them that believe. But I apprehend that the reward which He bestows is here intended (Rev 22:12). He has also a work to perform. What that work is, we may learn from the following chapters. It comprehends, doubtless, a lengthened series of events. Notice these three–the overthrow of His enemies; the mercies in store for Israel; the establishment of His kingdom.
3. Its required proclamation. By the daughter of Zion is meant the Jewish nation. It is a solemnly announced command to all to tell the Jews of the Coming Saviour. But why should the Lord tell the ends of the world to care for Zion? He foresaw and foreordained that the Jews should be scattered everywhere, that there might not be a spot upon the earth uninterested in or unmoved by their return. It was always the duty of Christians to preach the Gospel to the Jew first, and then to the Gentile.
II. THE BLESSED RESULT OF THIS EVENT TO THE JEWS (Isa 62:12). The words apparently lead us to two classes of persons to be blessed at our Saviours coming.
1. They shall call them the holy people, the redeemed of the Lord;
2. Thou shalt be called, Sought out, A city not forsaken? There may be a reference in the first class to the converted Gentiles (Justin Martyr), and in the second to the converted Jews. Through the chapter these are combined, while the Jews arc addressed by the personal pronoun (Isa 62:2). In this view, our text would contain a delightful reciprocation of congratulation between Jews and Gentiles. Yet, as the leading subject of the chapter is the restoration of the Jews, and as, in the preceding verse, the ends of the world are to be addressed on the subject, it is rather probable that the word they may here refer to the admiring nations of the earth. They shall call them, i.e the Jews, the holy or consecrated people, the redeemed of the Lord; and then the prophet himself, as if beholding Jerusalem thus glorious, changes the person and number of his language, and in the rapture of exultation exclaims, Thou shalt be called, Sought out, A city not forsaken.
III. THE. DUTIES TO WHICH WE ARE CALLED (Isa 62:10). Here the inhabitants of cities, where ever the Jews may be, are called to prepare roads for their return to their own land, that they and the nations at large may be ready to receive and welcome the great Lord and King of the whole earth. The general direction is to prepare the Jews, and thus also the Gentiles, for the coming Saviour.
1. Indifference is to be cast off. Go through, go through the gates. The double direction shows the ardour of the Divine mind, the importance of the duty, how dull Christians in general would be to it, and how needful to rouse them by repeated exhortations.
2. A way is to be prepared. Prepare ye the way of the people, etc.
3. A standard is also to be lifted up for the nations. Lift up a standard for the people. This is added not only as a duty to be discharged, but as a great encouragement to fulfil duties to the Jews, by the blessed effect it will undoubtedly have upon all nations. The meaning of this standard will be more clear by referring to Isa 11:10-12. A standard is a token ofwar: it is to assemble, direct and encourage the army, and to animate them in proceeding against their enemies. To lift up this standard is to preach the Gospel. But for whom is this standard to be lifted up? For the people. The original is in the plural number, for the peoples, and it is by the best translators rendered, the nations. The restoration of the Jews, then, is a part of the Divine plan for attracting the attention of and for blessing the whole world. (E. Bickersteth.)
Gather out the stones
Clearing the road to heaven
I. ENDEAVOUR TO REMOVE SOME OF THE STUMBLING-BLOCKS OUT OF THE POOR BEGINNERS WAY.
1. Let us begin with a very old and common difficulty, the doctrine of election. Many will say, Perhaps I am not one of Gods chosen. I know not any better way of practically treating the matter than of saying, I will go to Jesus because He bids me. When you are ill you do not know whether you are ordained to get well, but you send for the doctor; you cannot toll whether you are predestined to be rich, but you endeavour to make money; you do not know whether you will live through the day, but you work to provide yourself with bread; thus common-sense cuts the knot which mere theory can never untie. Leave the subtleties of argument alone, and act as sensible men. Go to Jesus and try whether He will reject you.
2. A deep sense of sin. If there had not been great sin, there would not have been need of a great Saviour.
3. A fear that the day of grace has passed. The Lords grace can come to a man at any time, and at any hour.
4. A tendency to blasphemous thoughts. They should lead you to go and tell Jesus Christ about it, but they should not drive you to despair.
5. The absence of anything like a horrible thought, or a terror, or an alarm. If you arc allowed to come to Jesus without being so molested by the Evil One, do not fret about that, but rather rejoice. There is no need to go round by bells gate to get to heaven.
6. A want of sensibility with regard to their sins. A man is saved by having his heart broken, and being led to cast himself upon Jesus; and if you have not yet received this part of salvation, your business is to come to Jesus for it, not to stay away till you get it of yourself, and then come to Christ with your feelings as a recommendation.
7. I cannot believe. The smallest grain of saving faith will save a man. It is the object of faith we should look to.
8. I do not think I can be saved, because I am not like so-and-so. Do be content to have nothing good in yourself, and to be nothing good, and to take all your good from Jesus Christ.
9. I never have any joy and peace. You shall receive the joy when you exercise the faith.
II. POINT YOU TO HIM WHO IS THE WAY, THE TRUTH AND THE LIFE who has already cleared the stumbling-blocks out of the way. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Of the people – “For the people”] Before the word haam, the people, two MSS. insert Yehovah; one MS. adds the same word after; and eight MSS., three ancient, instead of haam, have Yehovah, and so likewise one edition. But though it makes a good sense either way, I believe it to be an interpolation, as the ancient Versions do not favour it. The Septuagint indeed read ammi, my people. – L.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Go through, go through the gates; it is doubled by way of emphasis: q.d. Make haste to your own land; as if Cyrus should say, Get you out of captivity as soon as you will, Isa 48:20. Or it may intimate an invitation issued out from them at Jerusalem to those that were scattered about in the captivity; therein possibly typifying the going of Christs disciples into the various parts of the world, to bring those that were scattered up and down into the church. Or, Go meet the Gentiles, whom God purposeth to bring into the church, that by pure doctrine and your holy lives they may be the sooner won. Prepare ye the way; let them not have any obstructions in their way: he seems to call upon others to prepare the way for them; thus John was sent to prepare the way for Christ, as was prophesied, Isa 40:3; accordingly it is ordered to be
cast up: see Isa 57:14. Gather out the stones, that there be no stumbling-stone or offence in their way; or, q.d. Go to and fro, and remove every scandal that they may boggle at, Rom 14:13. The former notes the certainty of their deliverance, harbingers sent before; this the speed of it, no impediment.
Lift up a standard; an allusion to soldiers, that usually set up their standard, that the army may know whither to repair from all quarters; see Isa 49:22; and lifting of it up is, that it may be more visible; see Isa 11:10-12; and this is Christ held forth in the preaching of the gospel.
For the people; or, over the people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. What Isaiah in the person ofMessiah had engaged in (Isa 62:1)unrestingly to seek, and what the watchmen were unrestingly to prayfor (Isa 62:7), and whatJehovah solemnly promised (Isa 62:8;Isa 62:9), is now to befulfilled; the Gentile nations are commanded to “go through thegates” (either of their own cities [ROSENMULLER]or of Jerusalem [MAURER]),in order to remove all obstacles out of “the way of thepeople (Israel)” (see on Isa7:14; Isa 40:3; Isa 52:10-12).
standardfor thedispersed Jews to rally round, with a view to their return (Isa 49:22;Isa 11:12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Go through, go through the gates,…. Open them, and keep them open for persons to enter in; meaning not the gates of Jerusalem, which those in it should open for the reception of the Jews returning from Babylon, though there may be an allusion to it; but the gates of the church in the latter day, which shall stand open night and day, that converts, who shall flock unto it, may enter in thereat, whether Jews or Gentiles; see Isa 26:1:
prepare you the way of the people; cast up, cast up the highway; for the people of the Jews, or the Gentiles, by the destruction of the eastern and western antichrist, and by the preaching of the Gospel; by which means way will be made for the kings of the east, and for the eastern kingdoms being converted, and becoming the kingdoms of our Lord, and his Christ; see Re 16:12:
gather out the stones; all things that offend, that are a stumblingblock to Jews, Pagans, and Mahometans, and hinder them embracing the Christian religion; as errors, heresies, schisms, false doctrines, false worship, idolatry, and superstition. Jarchi thinks there is a respect to the corruption of nature; and so the Targum interprets it, the thought of the evil imagination, which is as a stone: or, “pitch” or “strow it with stones” k; that is, the highway; pave it with them, because of the clay, that so it may be a good way for passengers:
lift up a standard for the people; that they may know where to come or go; this is to be understood of the preaching of the Gospel, and of lifting up Christ as a standard or ensign in it, to whom the people might be directed, invited, and encouraged to come; see Isa 11:10. The Targum is,
“the prophet said, pass by, and return through the gates; turn the heart of the people to the right way; publish good things and comforts to the righteous, who remove the thought of the evil imagination, which was as a stone of stumbling; lift up a sign to the people.”
k “sternite [eam] lapidibus”, Vatablus, Forerius, Gataker. So many Jewish writers, R. Jonah, R. Joseph Kimchi, and Ben Melech; but is disliked by Gussetius, Ebr. Comment. p. 569.
Fuente: John Gill’s Exposition of the Entire Bible
The concluding strophe goes back to the standpoint of the captivity. “Go forth, go forth through the gates, clear the way of the people. Cast up, cast up the road, clear it of stones; lift up a banner above the nations! Behold, Jehovah hath caused tidings to sound to the end of the earth. Say to the daughter of Zion, Behold, thy salvation cometh; behold, His reward is with Him, and His recompense before Him. And men will call them the holy people, the redeemed of Jehovah; and men will call thee, Striven after, A city that will not be forsaken.” We cannot adopt the rendering proposed by Gesenius, “Go ye into the gates,” whether of Jerusalem or of the temple, since the reading would then be (Gen 23:10) or (Jer 7:2). For although may under certain circumstances be applied to entrance into a city (Jdg 9:26), yet it generally denotes either passing through a land (Isa 8:21; Isa 34:10; Gen 41:46; Lev 26:6, etc.), or through a nation (2Sa 20:14), or through a certain place (Isa 10:28); so that the phrase , which does not occur anywhere else (for in Mic 2:13, which refers, however, to the exodus of the people out of the gates of the cities of the captivity, do not belong together), must refer to passing through the gate; and the cry means just the same as (“Go ye forth from Babylon”) in Isa 48:20; Isa 52:11.
The call to go out of Babylon forms the conclusion of the prophecy here, just as it does in Isa 48:20-21; Isa 52:11-12. It is addressed to the exiles; but who are they to whom the command is given, “Throw up a way,” – a summons repeatedly found in all the three books of these prophecies (Isa 40:3; Isa 57:14)? They cannot be the heathen, for this is contradicted by the conclusion of the charge, “Lift ye up a banner above the nations;” nor can we adopt what seems to us a useless fancy on the part of Stier, viz., that Isa 62:10 is addressed to the watchmen on the walls of Zion. We have no hesitation, therefore, in concluding that they are the very same persons who are to march through the gates of Babylon. The vanguard (or pioneers) of those who are coming out are here summoned to open the way by which the people are to march, to throw up the road (viz., by casting up an embankment, hamsillah , as in Isa 11:16; Isa 49:11; m aslul , Isa 35:8), to clear it of stones ( siqqel , as in Isa 5:2; cf., Hos 9:12, shikkel m e’adam ), and lift up a banner above the nations (one rising so high as to be visible far and wide), that the diaspora of all places may join those who are returning home with the friendly help of the nations (Isa 11:12; Isa 49:22). For Jehovah hath caused tidings to be heard to the end of the earth, i.e., as we may see from what follows, the tidings of their liberation; in other words, looking at the historical fulfilment, the proclamation of Cyrus, which he caused to be issued throughout his empire at the instigation of Jehovah (Ezr 1:1). Hitzig regards as expressing what had actually occurred at the time when the prophet uttered his predictions; and in reality the standpoint of the prophets was so far a variable one, that the fulfilment of what was predicted did draw nearer and nearer to it . But as hinneh throughout the book of Isaiah, even when followed by a perfect, invariably points to something future, all that can be said is, that the divine announcement of the time of redemption, as having now arrived, stands out before the soul of the prophet with all the certainty of a historical fact. The conclusion which Knobel draws from the expression “to the end of the earth,” as to the Babylonian standpoint of the prophet, is a false one. In his opinion, “the end of the earth” in such passages as Psa 72:8; Zec 9:10 ( ‘aphse – ‘arets ), and Isa 24:16 ( k e naph ha’arets ), signifies the western extremity of the orbis orientalis , that is to say, the region of the Mediterranean, more especially Palestine; whereas it was rather a term applied to the remotest lands which bounded the geographical horizon (compare Isa 42:10; Isa 48:20, with Psa 2:8; Psa 22:28, and other passages). The words that follow (“Say ye,” etc.) might be taken as a command issued on the ground of the divine hishimia (“the Lord hath proclaimed”); but hishimia itself is a word that needs to be supplemented, so that what follows is the divine proclamation: Men everywhere, i.e., as far as the earth or the dispersion of Israel extends, are to say to the daughter of Zion – that is to say, to the church which has its home in Zion, but is now in foreign lands – that “its salvation cometh,” i.e., that Jehovah, its Saviour, is coming to bestow a rich reward upon His church, which has passed through sever punishment, but has been so salutarily refined. Those to whom the words “Say ye,” etc., are addressed, are not only the prophets of Israel, but all the mourners of Zion, who become m e bhass e rm , just because they respond to this appeal (compare the meaning of this “Say ye to the daughter of Zion” with Zec 9:9 in Mat 21:5). The whole of the next clause, “Behold, His reward,” etc., is a repetition of the prophet’s own words in Isa 40:10. It is a question whether the words “and they shall call thee,” etc., contain the gospel which is to be proclaimed according to the will of Jehovah to the end of the earth (see Isa 48:20), or whether they are a continuation of the prophecy which commences with “Behold, Jehovah hath proclaimed.” The latter is the more probable, as the address here passes again into an objective promise. The realization of the gospel, which Jehovah causes to be preached, leads men to call those who are now still in exile “the holy people,” “the redeemed” (lit. ransomed, Isa 51:10; like p e duye in Isa 35:10). “ And thee ” – thus does the prophecy close by returning to a direct address to Zion-Jerusalem – “thee will men call d e rushah ,” sought assiduously, i.e., one whose welfare men, and still more Jehovah, are zealously concerned to promote (compare the opposite in Jer 30:17) – “a city that will not be forsaken,” i.e., in which men gladly settle, and which will never be without inhabitants again (the antithesis to azubhah in Isa 60:15), possibly also in the sense that the gracious presence of God will never be withdrawn from it again (the antithesis to azubhah in Isa 62:4). is the third pers. pr., like nuchamah in Isa 54:11: the perfect as expressing the abstract present (Ges. 126, 3).
The following prophecy anticipates the question, how Israel can possibly rejoice in the recovered possession of its inheritance, if it is still to be surrounded by such malicious neighbours as the Edomites.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Advent of the Messiah. | B. C. 706. |
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. 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. 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.
This, as many like passages before, refers to the deliverance of the Jews out of Babylon, and, under the type and figure of that, to the great redemption wrought out by Jesus Christ, and the proclaiming of gospel grace and liberty through him. 1. Way shall be made for this salvation; all difficulties shall be removed, and whatever might obstruct it shall be taken out of the way, v. 10. The gates of Babylon shall be thrown open, that they may with freedom go through them; the way from Babylon to the land of Israel shall be prepared; causeways shall be made and cast up through wet and miry places, and the stones gathered out from places rough and rocky; in the convenient places appointed for their rendezvous standards shall be set up for their direction and encouragement, that they may embody for their greater safety. Thus John Baptist was sent to prepare the way of the Lord, Matt. iii. 3. And, before Christ by his graces and comforts comes to any for salvation, preparation is made for him by repentance, which is called the preparation of the gospel of peace, Eph. vi. 15. Here the way is levelled by it, there the feet are shod with it, which comes all to one, for both are in order to a journey. 2. Notice shall be given of this salvation, Isa 62:11; Isa 62:12. It shall be proclaimed to the captives that they are set at liberty and may go if they please; it shall be proclaimed to their neighbours, to all about them, to the end of the world, that God has pleaded Zion’s just, injured, and despised cause. Let is be said to Zion, for her comfort, Behold, thy salvation comes (that is, thy Saviour, who brings salvation); he will bring such a work, such a reward, in this salvation, as shall be admired by all, a reward of comfort and peace with him; but a work of humiliation and reformation before him, to prepare his people for that recompence of their sufferings; and then, with reference to each, it follows, they shall be called, The holy people, and the redeemed of the Lord. The work before him, which shall be wrought in them and upon them, shall denominate them a holy people, cured of their inclination to idolatry and consecrated to God only; and the reward with him, the deliverance wrought for them, shall denominate them the redeemed of the Lord, so redeemed as none but God could redeem them, and redeemed to be his, their bonds loosed, that they might be his servants. Jerusalem shall then be called, Sought out, a city not forsaken. She had been forsaken for many years; there were neither traders nor worshippers that enquired the way to Jerusalem as formerly, when it was frequented by both. But now God will again make her considerable. She shall be sought out, visited, resorted to, and court made to her, as much as ever. When Jerusalem is called a holy city, then it is called sought out; for holiness puts an honour and beauty upon any place or person, which draws respect, and makes them to be admired, beloved, and enquired after. But this being proclaimed to the end of the world must have a reference to the gospel of Christ, which was to be preached to every creature; and it intimates, (1.) The glory of Christ. It is published immediately to the church, but is thence echoed to every nation: Behold, thy salvation cometh. Christ is not only the Saviour, but the salvation itself; for the happiness of believers is not only from him, but in him, ch. xii. 2. His salvation consists both in the work and in the reward which he brings with him; for those that are his shall neither be idle nor lose their labour. (2.) The beauty of the church. Christians shall be called saints (1 Cor. i. 2), the holy people, for they are chosen and called to salvation through sanctification. They shall be called the redeemed of the Lord; to him they owe their liberty, and therefore to him they owe their service, and they shall not be ashamed to own both. None are to be called the redeemed of the Lord but those that are the holy people; the people of God’s purchase are a holy nation. And they shall be called, Sought out. God shall seek them out, and find them, wherever they are dispersed, eclipsed, or lost in a crowd; men shall seek them out, that they may join themselves to them, and not forsake them. It is good to associate with the holy people, that we may learn their ways, and with the redeemed of the Lord, that we may share in the blessings of the redemption.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 10-12: SALVATION IN ZION
1. Here is pictured the triumphant march of the Messiah, with His people, through the gates of Jerusalem, (vs. 10; Isa 26:1-2; Isa 60:11; Isa 60:18).
a. Careful preparation is made for this march – every possible hindrance being removed, (Isa 57:14; Isa 11:16; Isa 19:23; Isa 35:8; Isa 49:11).
b. An “ensign”, banner, or standard, will be lifted up over the holy people as they march, with the Messiah as the leader of His mighty army, to take possession of Jerusalem -and the kingdoms of this world! (Isa 11:10-12; Isa 49:22; Rev 11:15).
2. To the ends of the earth the Lord advertises the special, blessed relationship that exists between Himself and His chosen people, (vs. 10).
a. He comes as their believer, (Isa 49:6); He has a glorious “inheritance” in the saints, (Eph 1:18; comp. Deu 4:20; Deu 9:26-29; 1Ki 8:53).
b. His reward is with Him – His work before Him, (Isa 40:10; Rev 22:12).
3. Henceforth the people of God, dwelling in Jerusalem; will be exalted in the eyes of all the earth; they will be known as:
a. “The holy people”, (Deuteronomy 7; Deuteronomy 6; Isa 4:3; 1Pe 2:9).
b. “The redeemed of the Lord:”, (Isa 35:9; Isa 51:10).
c. “Sought out, A City not forsaken”, (comp. Isa 42:16; Heb 13:5-6).
Fuente: Garner-Howes Baptist Commentary
10. Pass through, pass through the gates. From the preceding statement he draws the conclusion, that there shall be a free passage through the gates of the city, which formerly were shut or in a ruinous state; shut when it was besieged by enemies; in a ruinous state, when the city was thrown down and levelled with the ground. He means that there shall be such a restoration of the city, that its inhabitants shall be numerous, and there shall be frequent passing to and from it.
Some think that these words are addressed to the pastors, that they may enter in at the gates, and go before others as their conductors. But it is a general and figurative statement, by which he compares the Church to a populous city, though for a time it was ruinous and desolate, as Jerusalem had been. Others pursue more ingenious speculations, and say that the gates of a Church are opened, when pardon of sins is proclaimed in it, and by that message God invites all to come to him. But if we wish to get at the Prophet’s meaning, we must believe that all these things are spoken figuratively, as we have already mentioned.
Clear the way for the people. This is, strictly speaking, the duty of teachers; but the Prophet speaks in general terms, and addresses all whose agency the Lord employed for preparing the way for the people. At that time, indeed, he spoke to Medes and Persians, by means of whom he opened up the way for the Jews, that they might return to their native country; but next he includes all others by whom the Lord restored his Church.
Level, level the road. He authoritatively commands all men to “clear and level the roads;” that the Jews might know that every obstacle shall easily be removed, and that all men, however inveterate their hostility, shall immediately obey the command of God. In this way he enjoins believers to gird themselves manfully for the work, as if many workmen were ready to give assistance, and the emphatic repetition of the word (“Level, level”) deserves notice as intended to express certainty.
Pave it with stones. סקל ( sikkel) sometimes means to remove stones, and sometimes to pave with stones; and I think that it ought rather to be understood here in this latter signification, though commentators are generally of a different opinion. (170)
Lift up a standard to the peoples. This is of the same import with the former clause; for the Prophet means that the peoples shall obey the command of God, in the same manner as subjects are wont to obey princes; for they shall assemble and run together when “the standard is lifted up,” and shall lend their aid to bring back the people; and thus he extols in lofty terms the power of God, that the Jews might be fully persuaded that they would one day be restored. (171)
(170) “The words סקלו מאבן (sakkelu meeben) are used elliptically for סקלו הדרך מאבן , (sakkelu hadderek meeben,) ‘remove the stones from the road;’ for סקל, (sikkel,) which.in general means ‘to stone, or to throw stones,’ as ויסקל באבנים את דוד, (vayesakkel baabanim eth David,) (2Sa 16:6,) here means to take away many stones, as in Isa 5:2; and מאבן (meeben,) as Jarchi remarks, is equivalent to מהיות שם אבן, (mihyoth sham eben,) ‘that there may be no stones there,’ at which travellers might stumble. Thus, ‘I will make them מאדם, (meadam) from a man;’ that is, that not a man shall be left. (Hos 9:12.)” — Rosenmuller.
(171) “Here the style of the Prophet is very Pindarical. First, he speaks to the captives, as if he saw them near the gates of Babylon, and bids them go through them, that is, pass out of the place of their captivity; then, as if he saw workmen in the road, he bids them level the ground, and make it plain, that they may not be tired by ascending and descending steep precipices, nor hurt their feet with sharp stones; then, as if they had not yet received notice of their deliverance, or were not informed of the place where they were to rendezvous, in order to return altogether, he commands a standard to be erected for the people, that is, over their heads, so high that it might he seen by those at the greatest distance.” — White.
Fuente: Calvin’s Complete Commentary
ACTIVE ZEAL IN SPREADING THE GOSPEL
Isa. 62:10-11. Go through, go through the gates, &c.
I. THE GENERAL ORDERS OF OUR GREAT LEADER.
1. The general order. The Church is considered under the figure of an army in its winter quarters. From this state of comparative ease, it is called to enter upon active service. The repetition of the charge points out the earnestness of the speaker. Activity in goodness characterises God, who sent forth His Son to seek and to save the lost; our Lord who came forth on this great errand; and His true disciples in every age.
2. The peculiar services assigned them. Those who are to receive the Gospel are considered as at a distance from the city, and are requiring much to be done to facilitate their approach.
(1). The Jews are first mentioned. The people. Isaiah constantly distinguishes the Jews from the Gentiles, by using the singular number for the Jews, and the plural for the Gentiles (cf. Isa. 2:2-4 with Isa. 2:6; Isa. 11:10 with Isa. 11:11; and Isa. 11:12 with Isa. 11:16). Further the Church is to cast up the highway; that is, provide for them every outward means that may be useful to assist in their conversion, such as sending missionaries to them, &c. Next, Gather out the stones, i.e., remove the numerous stumbling-blocks at present in the way of that people; such as the unkind treatment, the unscriptural tenets, the ungodly lives, and the distressing immoralities of those who are called Christians.
(2.) For the Gentiles an important service is to be performed: Lift up an ensign for the peoples [1764]
[1764] The military figure used in the former part of the verse is still kept up. A standard or ensign is that implement of war which a commander raises, not only to collect his own troops, but also to bring the people, into whose country he is entering, to the allegiance of his sovereign. Hence it is that so much care is taken, in besieged towns, to keep up the standard. When that is taken, and the ensign of the besieging army is seen on the citadel, it is a signal for the inhabitants to yield themselves to the conqueror. The Christian army is therefore here directed to lift up the Redeemers standard, that the Gentiles may be drawn to His easy yoke. His ensign is Christ Himself (Isa. 11:10). In Him there is everything to attract the soul. Upon that standard what attractive mottoes are emblazoned (Isa. 45:22; Joh. 11:25; Hos. 13:14; Rev. 21:7, &c.). The standard is to be lifted up; we must let the nations see the Saviour. He has only to be clearly seen to be loved and admired. The Gospel, therefore, is to be plainly and fully preached in the largest cities, and the most open cities wherever the Gentiles are, or to whatever tribes they belong.Stewart.
II. AN ANIMATING ENCOURAGEMEN TO FULFIL THESE ORDERS.
This three-fold Behold seems to imply something on which the armies of the living God should fix their eyes with intense earnestness. Here, in fact, there is unsurpassed encouragement to missionary exertion. Of this you will be convinced, if you consider
1. The countries to which the proclamation it mentions is directed: Unto the end of the world, i.e., wherever any of the remnant of Israel are scattered.
2. The person for whom the proclamation is to be made: The daughter of Zion, i.e., the remnant of Judah.
3. The contents of the message to that people: Behold, thy salvation cometh, &c. A message exactly accordant both to the desires and the necessities of the Jews. They have long been looking for the coming of their Messiah. They mistook Him, when He appeared the first time; for when they expected that He would come with outward pomp and splendour, not discerning that the prophet had declared that He had another work to do (e.g., ch. 53; Dan. 9:24). But still they are expecting Him. To them we are to say, Your Saviour now draws nigh. That Jesus whom your fathers crucified, &c. Surely such a message as this is an encouragement to go through the gates, for, if anything can touch the heart of the daughter of Zion, it is to hear that her King is coming, that her Saviour is at hand.J. Haldane Stewart, M.A: A Practical View of the Redeemers Advent, pp. 296315.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
3. NEW NATURE
TEXT: Isa. 62:10-12
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 an ensign for the peoples.
11
Behold, Jehovah hath proclaimed unto the end of the earth, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold his reward is with him, and his recompense before him.
12
And they shall call them The holy people, The redeemed of Jehovah: and thou shalt be called Sought out, A city not forsaken.
QUERIES
a.
What is an ensign?
b.
When were they called The holy people?
PARAPHRASE
Zion you must get out of the middle of heathenism, separate yourself once and for all from such a life, and build your highway toward the City of God as He is preparing it for you. Your mission is to become, as it were, a flag or signal toward which people from all over the earth may be drawn to find God. Listen, this is what Jehovah has announced to the whole world; Zion, your salvation is surely coming, and all the blessings and judgments promised in connection with that salvation are coming also. When this great salvation comes Zions citizens will be acknowledged as holy, separated unto the Holy God, purchased by Jehovah. Zion will at last be what she was intended to be, Sought Out, A City Not Forsaken.
COMMENTS
Isa. 62:10-11 SEPARATED: The admonition to Judah here is that she prepare to separate herself from paganism in order that she may become the remnant through which Jehovah will build New Zion (the redeemed messianic church). Judah will soon go into captivity. There she will be surrounded by the idolatry and carnality with which she is so enamored in her own land. It will be a great temptation to all of the Jews to compromise the truth of Gods revelation and take up with paganism to the extent that when the time comes to return to Palestine and restore the Jewish commonwealth they will all decide to remain in Babylon (see our comments Isa. 48:20-22). These verses are similar to Isa. 40:3-4 and Isa. 57:14.
God had placed the Hebrew people in Palestine so they might be a sign and witness to all the heathen world around them of the Only Righteous, Omnipotent, True God (cf. Exo. 19:5-6; Eze. 5:5 ff). Israel was to be masas (ensign) or standard, flag, banner, sign, token, by which the world was to be attracted to her God. But she showed pirate colorsshe demonstrated more paganism than the pagans (Eze. 5:5 ff; Jer. 18:13, etc.).
Now the Lord is calling her back to her divine mission and predicting that there will be a remnant who will choose to fulfill this mission and eventually form New Zion (the church) which will draw people from all nations to her.
Jehovah will accomplish Zions redemption. He will pay the price. He will conquer her most powerful enemies, sin and death (in the Messiah). But Zion must exercise her will and accept that salvation by faith, repentance and obedience to the covenant terms. Repentance and faith requires an obedient turning away from sin, separating oneself deliberately and willingly from all that God prohibits and living deliberately and willingly what God commands. Covenant terms for New Zion involves obedience in baptism (immersion in water), Act. 2:38; Act. 8:12-13; Act. 8:38-39; Act. 10:47; Act. 16:15; Act. 16:33; Act. 18:8; Act. 22:16; Rom. 6:1-6; Gal. 3:26-27; Col. 2:12; 1Pe. 3:21, etc.). Zion is also to announce to the world the proclamation that God has accomplished salvation. With acceptance of Gods proffered salvation comes the rewards of all spiritual blessings in the heavenly places (Eph. 1:3; Eph. 2:6). With rejection of Gods proffered salvation comes the recompense of judgment (cf. 2Th. 1:8-9).
Isa. 62:12 SANCTIFIED: When Zion separates itself from paganism and accepts the Lords salvation, she shall be acknowledged as holy. It will be apparent to the whole world that she is dedicated, set-apart, and belongs to the Lord of Glory, author of Life and Righteousness. This is what the church of Christ is fora testimony of the Holy God. She is to fulfill what God intended for Israel (Exo. 19:6). The world is to acknowledge that members of New Zion consider themselves purchased (redeemed) by Almighty God. Zion is to testify that her citizenship is in heaven and that she has no abiding place hereshe is a city of sojourners whose destiny is the Eternal Jerusalem where God dwells forever and ever.
QUIZ
1.
Why is Zion admonished to go through the gates? What gates?
2.
What must Zion do concerning the salvation offered by Jehovah?
3.
What will the New Zion fulfill that Old Zion did not?
Fuente: College Press Bible Study Textbook Series
(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 Isa. 40:3; Isa. 57:14.
Lift up a standard for the people.Literally, peoples, the plural indicating that the prophet thinks of the Gentile nations as escorting Israel. It follows from this that the command itself is addressed, like the previous clauses, to the returning exiles.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Go through, go through This is equivalent to, Pass on, pass on. In these words, twice repeated, a picture is given of Gentiles coming up in continuous lines for entrance through the gates of Zion, with a voice cheering them on their passage, Cast up, cast up the highway, followed by the charge to remove obstacles of idolatry from the on-coming multitudes, and to rear a standard bearing the no-doubtful motto of holiness to Jehovah. The practical truth here taught is, That hope and prayer, and unflagging work, are required for the purity and extension of Messiah’s cause in all the world.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 62:10. Go through, &c. The chorus, having promised in the preceding verses great things to the church, here removes an objection which might arise to the completion of that promise, and teaches, that although there might seem, from the state of the world, many and great impediments to this hope, yet that God would take care by his providence to have them removed; at the same time exhorting the people of the church, that, as was their duty, they should diligently apply themselves to promote the execution of this gracious design; that, all offences and impediments being removed, a free access should be granted to the Gentiles flowing into the bosom of the church. The expressions are metaphorical, taken from the preparations for a solemn entrance into a city. See chap. Isa 26:2 Isa 57:14 Isa 49:22 and Psa 118:19. Vitringa supposes that this passage refers to some great and future reformation in the church.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1011
RESTORATION OF THE JEWS
Isa 62:10-12. 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. 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. And they shall call them, The holy people, The redeemed of the Lord; and thou shalt be called, Sought out, A city not forsaken.
TRULY wonderful is the power of faith: it looks through hundreds and thousands of years; and not only anticipates events as future, but sets them before the mind as present. In the prophetic writings this assured faith is frequently exhibited. The Prophet Isaiah in particular seems to have been endued with it in a pre-eminent degree. He rarely mentions the conversion either of Jews or Gentiles to the faith of Christ, but he represents it as already passing before his eyes: Lift up thine eyes round about, says he, and see these prophecies already accomplishing throughout the world. Who are these that I behold flying as a cloud, and as the doves to their windows [Note: Isa 49:18; Isa 60:4; Isa 60:8.]? In the chapter before us God had declared, that he would not rest till he had caused the righteousness of his Church to go forth as brightness, and its salvation as a lamp that burneth [Note: ver. 1.]. And this promise he had confirmed with an oath [Note: ver. 8, 9.]. To this word and this oath the prophet gave such perfect and assured credit, that he addressed the Jews above a hundred years before they were carried captive to Babylon, as if they were already at the close of their captivity, and ready to be restored to their own land: Go through, go through the gates, for the purpose of returning to your own country. At the same time he looks forward also to the Jews in their present state of dispersion, and bids them receive their Messiah as already come for their deliverance; assuring them at the same time, that in returning to God through Him, they shall be restored to all the privileges which, by their rejection of him, they have forfeited.
His address to them sets forth in a very animated point of view the circumstances that shall take place at the time of their restoration;
I.
The preparation to be made for them
The former part of the address is directed immediately to them. As at the time of Cyruss decree vast multitudes needed to be stirred up to avail themselves of the permission granted them to return to their own country, so now, when the gates are opened to them, they need repeated exhortations, Go through, go through the gates. God says to them, Go ye forth of Babylon; flee ye from the Chaldeans; with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The Lord hath redeemed his servant Jacob [Note: Isa 48:20.]. Depart ye; for the Lord will go before you; and the God of Israel will be your rereward [Note: Isa 52:11-12.].
The remainder of the address is directed to all who have it in their power to facilitate their return. Here therefore we may see our duty towards them. We should without delay exert ourselves in their behalf:
1.
We should prepare their way before them
[As, previous to the advent of our Lord himself, a Messenger was sent before him to prepare his way, and to make his paths straight [Note: Isa 40:3-5. with Luk 3:4-6.], so God commands that we should prepare the way of the people, whom he has scattered over the face of the whole earth. In order to facilitate their access to their own land, and to the heavenly Jerusalem, we should gather out the stones, the stumbling-blocks which lie in their way [Note: Isa 57:14.]; and cast up an highway over those morasses, which present an almost insuperable obstacle to their return. If it be asked, What are these stumbling-blocks, and these morasses? I answer, One stumbling-block is, the ungodly lives of Christians; which give the Jews but too much reason to conclude that our religion is not a whit better than their own. Another stumbling-block is, The contempt with which we have treated them, and which cannot but have incensed them against, not the followers only, but even the very name, of Christ. The divisions of the Christian Church present also a very serious obstacle in their way: and we should do all in our power to heal these divisions, so that, if there still remain a diversity of sentiment on points of doubtful disputation, there may at least be an union of heart amongst all who hold fast the Head, and who, we have reason to hope, are living members of Christs mystical body. Till they see some change in our conduct in these respects, we can scarcely hope to prevail upon them to embrace our principles, however strongly we may recommend and enforce them.]
2.
We should lift up the standard of the cross to them
[That is the standard which must be erected for the Gentile world [Note: Isa 11:10.], and to that the Jewish people also must resort [Note: Isa 11:11-12.]. Under that must all mankind be marshalled [Note: Zec 14:9.], and come up to Zion [Note: Mic 4:1.]. But how shamefully negligent have the Christian world been now for so many centuries, in not unfurling these banners to them, and endeavouring to enlist them into the service of our Lord! Never till lately have our Scriptures been translated into their language for their use; nor has ever any great and general effort been made to promote their conversion to the faith of Christ. It is only in a way of pains and penalties that they have been dealt with hitherto, and not in a way of kind instruction and affectionate admonition. But till this be done, what prospect is there of their conversion to the faith of Christ? Suitable means must be used: and I beg it to be particularly noticed, that God enjoins these means to be used, in order to the effecting of his gracious purposes towards them. Let not any one imagine that the Jews are to be converted in any other way than the Gentiles were. There were miracles in the Apostolic age: but they were to aid, and not to supersede, the labours of men. So there may possibly be miracles in the Millennial age: but it is by instruction alone that the Jews can be brought to a knowledge of the Gospel, and to faith in Christ as the true Messiah.]
To these general directions the prophet more distinctly adds,
II.
The proclamation to be reported to them
It has been thought by some, that we are under no obligation to seek the conversion of the Jews. But, not to mention the general order given to ministers to go forth and preach the Gospel to every creature, (which must include Jews as well as Gentiles,) here is in our text an express command, a proclamation from Almighty God himself, to the whole Gentile world, to say unto the Daughter of Zion, Behold, thy salvation cometh! Let not this be forgotten: it is binding upon every one of us: and, if we disregard the injunction, we disregard it at our peril. We are here directed to make known to them, by every possible means,
1.
The Saviours advent
[The true character of the Messiah is here declared: He is a Saviour: He is salvation itself; even the salvation of all who trust in him. His reward is with him; and it shall be conferred on all who receive him in faith and love. Who can depict the blessings which he will bring to the believing soul? They are such as no eye ever saw, no ear ever heard, no heart ever adequately conceived. The peace with which he will invest the soul, passeth all understanding; the joy with which he will inspire it, is unspeakable; and the riches with which he will endow it, are unsearchable. Let the believer, though but of the lowest class, be appealed to, and he will confirm this truth from his own experience. Moreover, his work is before him; and he will never leave it till it be fully accomplished. In the days of his flesh, he rested not till he could say, It is finished: nor will he rest now till he has fulfilled all that he has undertaken, and brought every one of his elect to glory. Of those that were given him of the Father, he never lost one, nor will ever suffer one to be plucked out of his hands.
All this is to be made known to the Jewish people. They should be informed what a Saviour there is: we should bring to their ears these glad tidings, lifting up our voice with strength, and saying to all the cities of Judith, Behold your God [Note: Isa 40:9.]!]
2.
The benefits he will confer upon them
[Desolate indeed is their condition at present: but it shall not be always so: the time is coming when they shall no more be termed, Forsaken [Note: ver. 4.]; but shall be restored to all the honours and blessings which they once possessed. Once they were an holy people to the Lord their God, even a special people above all upon the face of the earth [Note: Deu 7:6.]; and high above them all, in praise, and in name, and in honour [Note: Deu 26:19.]. And such shall they again become, when they unite in seeking the Lord their God, and David their king [Note: Hos 3:5.]. As partakers of his mercies in common with the Gentile world, they will be called, The redeemed of the Lord; but with an emphasis peculiar to themselves will they be termed, Sought out, and not forsaken. They appear to be forsaken at present: but it shall then appear, that Gods eye was upon them for good even in the midst of their deepest humiliation; and efforts shall be made for their recovery, which shall distinguish them pre-eminently as objects of his love, whom he has sought out with care, and brought home with joy.
Such are the encouraging statements to be made to them; and such statements in Gods good time shall be effectual for the bringing of them home in triumph to their God.]
That I may not overlook the personal interests of those to whom I speak, let me in conclusion say,
1.
Take care that you experience these things in your own souls
[In your natural and unconverted state, you are as far off from God as the Jews themselves. You are in a world that lieth under the power of the wicked one [Note: 1Jn 5:19. ; ;.]: and you need to come out from it, as much as they did from Babylon [Note: 2Co 6:17. compared with Isa 51:17.] You need also to have straight paths made for your feet, that you may advance the more easily towards the heavenly Jerusalem [Note: Heb 12:13.]. The same encouragements too you need, in order to induce you to embrace the proffered salvation. The excellency of the Redeemer, the riches of his grace, the fulness and certainty of his salvation, need to be set before you, and the honours and glories of the eternal world held forth to your view; that so you may brave the dangers of a dreary wilderness, and seek your happiness in Zion. There is not, in fact, any thing to be done by a Jew, that is not to be done by you Go forth then yourselves, and shew the way to your Jewish brethren: and let them see in you the excellence of that religion which you exhort them to embrace.]
2.
Endeavour to promote the experience of them in your Jewish brethren
[I beg leave to repeat what I have before asserted, that it is by the use of suitable means that God will accomplish their conversion. See what means the Apostles used, in the first ages of the Church. Such are we also to use in the present day. If this be doubted, let any man tell us, Where has God dispensed with them? My text, even if there were no other passage to the same effect, sufficiently shews, that he has not dispensed with means, but requires them to be used by us in an humble dependence upon him. Let the directions of the text then be followed by us. Let us endeavour to shew them, that God has now made a way for their return to him. Let us labour by all possible means to remove from them the stumbling-blocks that lie in their way, and by courtesy and love to smooth their way before them. Let us encourage them to the utmost of our power, by pointing out to them the Messiah, of whom their law and their prophets have so fully testified; and by setting before thorn the great and precious promises which God has given them of acceptance through him. I say, let us strive in earnest to convey to them the blessings, which, through the labours of their forefathers, we ourselves have received. Freely we have received; let us freely give; and, if but a single soul be given us as the fruit of our labours, let us remember, that that one soul is of more value than the whole world.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
The gospel way is a high way, and was all along to be so marked; and the Lord promised that it should be so plain, that the way faring men, though fools, should not err therein; Isa 35:8 . And the character of the Lord’s people was also as plainly sketched. They were to be a peculiar people; a people that should dwell alone, and not be reckoned among the nations. Jesus undertook to search them out, in all places, whither they had been driven, in the cloudy and dark day. Reader! it will be always profitable to discover, in our own experience, the sweet testimonies to these truths.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 62:10 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.
Ver. 10. Go through, go through the gates. ] Thus the prophet bespeaketh the teachers and keepers of the Church, with great alacrity of spirit, and most ardent affection; being, as it were, in a spiritual rapture. That which he exhorteth them to do, is rightly and faithfully to teach the people; and next, to take out of the way stumblingblocks, as Isa 57:14 such as are heresies, soul offences, &c., to the scandal of the weak, and scorn of the wicked.
Lift up a standard for the people,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 62:10-12
10Go through, go through the gates,
Clear the way for the people;
Build up, build up the highway,
Remove the stones, lift up a standard over the peoples.
11Behold, the LORD has proclaimed to the end of the earth,
Say to the daughter of Zion, Lo, your salvation comes;
Behold His reward is with Him, and His recompense before Him.
12And they will call them, The holy people,
The redeemed of the LORD
And you will be called, Sought out, a city not forsaken.
Isa 62:10-11 This is a message for the people given by the prophet on YHWH’s behalf. There is a series of eight IMPERATIVES.
1. go through – Qal, BDB 716, KB 778
2. go through – same as #1
3. clear the way – Piel, BDB 815, KB 937
4. build up – Qal, BDB 699, KB 757
5. build up – same as #4
6. remove the stones – Piel, BDB 709, KB 768
7. lift up a standard – Hiphil, BDB 926, KB 1202
8. say – Qal, BDB 55, KB 65
Isa 62:10 go through the gates This could refer to
1. the gates of the cities of Mesopotamia where the Israelites and Judeans were exiled (esp. Babylon)
2. possibly out of chronological order and referring to the gates of the rebuilt
a. Jerusalem (Ezra, Nehemiah)
b. the temple
Clear the way for the people;
Build up, build up the highway
This is a common metaphor of preparing the road for a royal visit (cf. Isa 35:6-10; Isa 40:3-4; Isa 57:14). This is used several ways in the Bible.
1. it is used of the return of the exiled
2. it is used by John the Baptist as a self-designation of his own ministry
lift up a standard This refers to the flag of a tribe or military unit. Notice here the standard is over the peoples and Isa 62:11 a to the end of the earth. The insignia of Israel is now the flag of all who believe, receive, and acknowledge YHWH.
Isa 62:11 to the end of the earth It is this universal aspect of YHWH’s promises that signal that His love and salvation are for all humans, not just Israel. See Special Topic: YHWH’s Eternal Redemptive Plan .
Say. . . There are three truths to be spoken (Qal IMPERATIVES).
1. your salvation comes (cf. Isa 49:6)
2. His reward is with Him
3. His recompense before Him (cf. Isa 40:10)
Isa 62:12 they will call them This is an allusion to the new name of Isa 62:2. The non-Israelites will now call them, not Forsaken or Desolate (Isa 62:4), but
1. the holy people
2. the redeemed of the LORD
3. sought out
The redeemed of the LORD Redeemed (BDB 145 I, see Special Topic at Isa 41:14) is related to the concept of Go’el. This was the kinsman redeemer who bought back his relative from poverty or capture. YHWH as a go’el is another example of Deity described in close intimate personal family terms.
Sought out, a city not forsaken This title was very significant because it states the truth that God was not running from the Jews but running toward the Jews!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Does Isaiah 62 refer only to the Exile or is it a typology referring to the reign of the Messiah?
2. Define the OT terms righteousness and salvation.
3. Why does God have to be reminded in Isa 62:6 of His promises?
4. Does God have a special love for Israel that He does not have for other nations?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the People. In Isa 40:3 the way is to be “prepared” for Messiah: here, for His People.
cast up, cast up the highway. Compare Figures of speech Epizeuxis and Polyptoton. App-6. See note on “highway” (Isa 7:3).
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 62:10-12
Isa 62:10-12
“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 an ensign for the peoples. Behold, Jehovah hath proclaimed unto the end of the earth, Say ye to the daughter of Zion; Behold, thy salvation cometh; behold, his reward is with him, and his recompense before him. And they shall call them the holy people, The redeemed of Jehovah: and thou shalt be called Sought out, A city not forsaken.”
“Here the inhabitants of Jerusalem are urged to go out through the gates of the city and to prepare a highway for the return of the exiles.” The trouble with all such literal understanding of such prophecies is that it would be more than a hundred years after the return of the exiles before the literal Jerusalem would ever have an effective system of walls and gates. It seems more likely that the thing meant would refer to the diligence of the Church in her preparation and efforts to evangelize mankind.
“Behold thy salvation cometh …” (Isa 62:11). This was the message of God’s great proclamation throughout the whole earth, that the long awaited salvation of Israel was soon to take place. Historically, this was literally the truth. Many long centuries had elapsed after the weeping parents of our fallen race were expelled from Eden; but when Isaiah wrote, the far greater time of waiting for “The Seed of Woman” who would bruise the head of Satan had already expired; and the meaning here is that the Messiah indeed would hasten his arrival upon the earth.
“They shall call them the holy people, the redeemed of Jehovah …” (Isa 62:12). This, alas is what God planned for His people after the exile; but it never took place, due to their wickedness. As Paul stated, the name of God was blasphemed all over the Gentile world, because of the wickedness of the Jews (Rev 2:24). The Jews simply forgot to read Jer 18:7-10, or at least forgot to heed it.
Rawlinson pointed out that the universal love and appreciation of the racial Israel has never taken place, and suggested that, “Perhaps the prophecy may be considered still to await its complete fulfillment.” Many scholars suppose that some future fulfillment of this may yet occur “in the Millennium,” or “when national Israel is converted,” or “when the fulness of the Gentiles has come in” or at some such other time; but we have never been able to find any sufficient grounds for such hopes in the Sacred Scriptures. God has only one plan for salvation; and that is in Christ. Therefore, when and if Israel (that is racial, or national Israel) is ever redeemed it will be in the same manner as that by which God saves all men. “There is no distinction between Jews and Gentiles in the New Dispensation.”
The full understanding of the fact that racial origin has no bearing whatever upon salvation is so important that we submit here four testimonials from the sacred authors of the New Testament, a single word from any one of them being worth more than a thousand libraries of human speculations.
The Apostle Paul stated that:
For the scripture (the Old Testament) saith, Whosoever believeth on him shall not be put to shame. For there is NO DISTINCTION between Jew and Greek: for the same Lord is lord of all, and is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved (Rom 10:11-13).
But now apart from the law, a righteousness of God hath been manifested, being witnessed by the law and the prophets; even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is NO DISTINCTION; for all have sinned and fall short of the glory of God (Rom 3:21-23).
The Apostle Peter declared that:
“Brethren, ye know that a good while ago God made choice among you that by my mouth the Gentiles should hear the word of the gospel and believe. And God who knoweth the heart bare them witness, giving them the Holy Spirit, even as he did unto us; and made NO DISTINCTION between us (Jews) and them (Gentiles), cleansing their hearts by faith (Act 15:7-9).”
Again when Peter was at first unwilling to go to the house of Cornelius because he was a Gentile, God corrected Peter on this; and when Peter arrived, he explained:
The Spirit bade me go, making NO DISTINCTION (between Jews and Gentiles) (Act 11:12).
These four references are among the most important in the New Testament:
NO DISTINCTION…Rom 3:12
NO DISTINCTION…Rom 10:12
NO DISTINCTION…Act 11:12
NO DISTINCTION…Act 15:9
Isa 62:10-11 SEPARATED: The admonition to Judah here is that she prepare to separate herself from paganism in order that she may become the remnant through which Jehovah will build New Zion (the redeemed messianic church). Judah will soon go into captivity. There she will be surrounded by the idolatry and carnality with which she is so enamored in her own land. It will be a great temptation to all of the Jews to compromise the truth of Gods revelation and take up with paganism to the extent that when the time comes to return to Palestine and restore the Jewish commonwealth they will all decide to remain in Babylon (see our comments Isa 48:20-22). These verses are similar to Isa 40:3-4 and Isa 57:14.
God had placed the Hebrew people in Palestine so they might be a sign and witness to all the heathen world around them of the Only Righteous, Omnipotent, True God (cf. Exo 19:5-6; Eze 5:5 ff). Israel was to be masas (ensign) or standard, flag, banner, sign, token, by which the world was to be attracted to her God. But she showed pirate colors-she demonstrated more paganism than the pagans (Eze 5:5 ff; Jer 18:13, etc.).
Now the Lord is calling her back to her divine mission and predicting that there will be a remnant who will choose to fulfill this mission and eventually form New Zion (the church) which will draw people from all nations to her.
Jehovah will accomplish Zions redemption. He will pay the price. He will conquer her most powerful enemies, sin and death (in the Messiah). But Zion must exercise her will and accept that salvation by faith, repentance and obedience to the covenant terms. Repentance and faith requires an obedient turning away from sin, separating oneself deliberately and willingly from all that God prohibits and living deliberately and willingly what God commands. Covenant terms for New Zion involves obedience in baptism (immersion in water), Act 2:38; Act 8:12-13; Act 8:38-39; Act 10:47; Act 16:15; Act 16:33; Act 18:8; Act 22:16; Rom 6:1-6; Gal 3:26-27; Col 2:12; 1Pe 3:21, etc.). Zion is also to announce to the world the proclamation that God has accomplished salvation. With acceptance of Gods proffered salvation comes the rewards of all spiritual blessings in the heavenly places (Eph 1:3; Eph 2:6). With rejection of Gods proffered salvation comes the recompense of judgment (cf. 2Th 1:8-9).
Isa 62:12 SANCTIFIED: When Zion separates itself from paganism and accepts the Lords salvation, she shall be acknowledged as holy. It will be apparent to the whole world that she is dedicated, set-apart, and belongs to the Lord of Glory, author of Life and Righteousness. This is what the church of Christ is for-a testimony of the Holy God. She is to fulfill what God intended for Israel (Exo 19:6). The world is to acknowledge that members of New Zion consider themselves purchased (redeemed) by Almighty God. Zion is to testify that her citizenship is in heaven and that she has no abiding place here-she is a city of sojourners whose destiny is the Eternal Jerusalem where God dwells forever and ever.
Fuente: Old and New Testaments Restoration Commentary
go through: Isa 18:3, Isa 40:3, Isa 48:20, Isa 52:11, Isa 57:14, Exo 17:15, Mat 22:9, Heb 12:13
lift up: Isa 11:12, Isa 49:22
Reciprocal: Deu 19:3 – General 2Sa 20:13 – the highway Isa 26:2 – Open Isa 35:8 – an highway Isa 49:11 – General Isa 66:19 – I will set Jer 4:6 – the standard Jer 31:21 – Set thee Luk 3:4 – Prepare
Fuente: The Treasury of Scripture Knowledge
Isa 62:10. Go through the gates Namely, the gates of Babylon, which shall be thrown open, that those confined in that idolatrous city may leave it with freedom, and return to the land of Israel. In other words, for the expressions are metaphorical, let all obstructions be removed out of the way of the heathen, that they may have free liberty to bid adieu to their idolatries and vices, and come to, and unite themselves with, the Christian Church. Or, the words may be considered as a command given to the ministers and friends of the church to go forth through Zions gates, to invite the nations of the earth to turn to God, and join themselves to his people; and, in order thereto, as far as possible, to prepare their way plain before them, as it follows; or to endeavour to win them over by their pure doctrine, their holy lives, and benevolent actions. The expressions are twice doubled, to give them the greater emphasis. Gather out the stones Let no rock of offence, or stone of stumbling, remain in the way. As if he had said, Go to and fro, and remove every scandal and impediment, and make plain paths for their feet, Rom 14:13. Lift up a standard An allusion to generals, who usually set up their standards that the soldiers may know whither to repair from all quarters: see Isa 49:22. Thus is Christ held forth in the preaching of the gospel.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
62:10 {l} 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.
(l) Signifying the great number that would come to the Church, and what means he would prepare for the restitution of the same, as in Isa 57:14 .
Fuente: Geneva Bible Notes
The need for faith 62:10-12
Having learned of the mission of the Anointed One to bring salvation to Israel, and having received promises of benefits that would accompany His salvation, the Israelites needed to believe these promises-in spite of impending exile in Babylon. This pericope concludes the section of Isaiah dealing with the revelation of future glory (chs. 60-62; cf. Isa 40:1-11; Isa 52:1-12).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
With now familiar figures for preparing a highway (cf. Isa 7:3; Isa 11:16; Isa 19:23; Isa 33:8; Isa 35:8; Isa 36:2; Isa 49:11; Isa 59:7), Isaiah called on God’s people to plan for the fulfillment of the promised redemption, return to the land, and Gentile worship. They should not just wait passively, but should take steps to express and to bolster their faith in these promises. They should march through the gates of Babylon and return to their homeland.