Exegetical and Hermeneutical Commentary of Isaiah 59:20
And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.
20. The consequences for Israel.
And the redeemer shall come ] Rather And he shall come as a redeemer (ch. Isa 41:14).
and unto them that turn from transgression in Jacob ] LXX. has “and shall turn away ungodliness from Jacob,” a different and more expressive text. So also in the quotation, Rom 11:26, where the words are applied in a Messianic sense.
Fuente: The Cambridge Bible for Schools and Colleges
And the Redeemer shall come – On the meaning of the word rendered here Redeemer, see the notes at Isa 43:1. This passage is applied by the apostle Paul to the Messiah Rom 11:26; and Aben Ezra and Kimchi, among the Jews, and Christians generally, suppose that it refers to him.
To Zion – On the word Zion, see the notes at Isa 1:8. The Septuagint renders this, Heneken Sion – On account of Zion. The apostle Paul Rom 11:26, renders this, There shall come out of Zion ( ek Sion) the Deliverer, meaning that he would arise among that people, or would not be a foreigner. The idea in Isaiah, though substantially the same, is rather that he would come as a deliverer from abroad; that is, he would come from heaven, or be commissioned by God. When it is said that he would come to Zion, it is not meant that he would come exclusively to the Jews, but that his mission would be primarily to them.
And unto them that turn from transgression in Jacob – There is much variety in the interpretation of this passage. Paul Rom 11:26 quotes it thus, and shall turn away ungodliness from Jacob; and in this he has literally followed the Septuagint. The Vulgate renders it as in our translation. The Chaldee, And shall turn transgressors of the house of Jacob to the law. The Syriac, To those who turn iniquity from Jacob. Lowth has adopted the rendering of the Septuagint, and supposes that an error has crept into the Hebrew text. But there is no good authority for this supposition. The Septuagint and the apostle Paul have retained substantially, as Vitringa has remarked, the sense of the text. The main idea of the prophet is, that the effect of the coming of the Messiah would be to turn people from their sins. He would enter into covenant only with those who forsook their transgressions, and the only benefit to be derived from his coming would be that many would be thus turned from their iniquities.
Fuente: Albert Barnes’ Notes on the Bible
Isa 59:20-21
And the Redeemer shall come to Zion
The Redeemer coming to His Church
I.
THE PERSON OF WHOM THE FATHER SPEAKS, AND HIS COMING.
1. The Redeemer, the kinsman, who, by assuming our nature, is nearly related to us (Heb 2:11; Heb 2:17). To Him, as our kinsman, the right of redemption belongs.
2. Shall come to Zion, and unto them that turn from transgression in Jacob. The coming which is here spoken of is for the above purposes, and not chiefly His coming in the flesh, which does not so well suit the context. It is His spiritual coming which is meant; His coming in His kingdom. To the Jews, as a people, to turn away ungodliness from Jacob, as the LXX read it, and St. Paul in Rom 11:26. To His Church in general, often called Zion, Jacob, and Israel; to introduce the millennium, and spread religion through all the world (Rev 19:11-16). To the hearts of His people (Joh 14:18-19; Joh 14:23; Rev 3:20). Then have we Christ in us the hope of glory; Christ dwelling in our hearts by faith Eph 3:14; Eph 3:17; Gal 2:20-21).
II. THE BLESSINGS CONSEQUENT ON HIS COMING IN THESE SENSES, My Spirit that is upon Thee, and My words which I have put in Thy mouth, shall not depart out of Thy mouth, etc. These are the words of the Father to the Redeemer.
III. THE PERSONS TO WHOM THESE BLESSINGS ARE PROMISED; THE WAY IN
WHICH THEY ARE OBTAINED; AND THE CERTAINTY OF OBTAINING THEM IN THAT WAY. They are promised to those that are in Jacob, members of Christs Church. To those that turn from transgression. To those who are the seed of Christ by faith (Gal 3:9; Gal 3:26). The certainty of obtaining them may be found in Gods Covenant. (J. Benson. D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. Unto them that turn from transgression in Jacob – “And shall turn away iniquity from Jacob”] So the Septuagint and St. Paul, Ro 11:26, reading instead of leshabey and beyaacob, veheshib and meyaacob. The Syriac likewise reads veheshib; and the Chaldee, to the same sense, ulehashib. Our translators have expressed the sense of the present reading of the Hebrew text: “And unto them that turn from transgression in Jacob.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And, moreover, or to wit; and being here not so much copulative as expositive.
The Redeemer: the word notes a redemption with power, viz.
1. Cyrus, the instrument for the efficient, viz. God the Redeemer, Isa 43:14; 45:13. Or,
2. Christ, of whom the apostle expounds it, Rom 11:26; the prophets usually concluding their promises of temporal deliverances with the promises of spiritual, especially such of which the temporal were evident types.
To Zion, viz. Jerusalem, to which though Cyrus came not in person, yet his favours, and the good effects of his conquest over Babylon, reached it, setting free the citizens of Zion, as Christ also his church, which is often called by the name of Zion, and Jacob, and Israel, &c. In Jacob, viz. among the Jews, who were the children of Jacob; and he describes to whom of these, namely, to them, and none else, that
turn from transgression; such only whose hearts God touched, and turned to righteousness; and so to come to Zion here by the prophet, and out of Zion by the apostle, is one and the same thing; See Poole “Deu 33:2“; for the Hebrew lamed is not only an article of the dative case, but put often for mim, of or from, so that letsion is out of Zion; and for Christ to be given a Redeemer to Zion is the same thing as his coming to take iniquity from Jacob. And so the apostle doth by this expound that, taking an apostolical liberty not only to quote, but to expound this text; and so by laying them together, and making them one, would teach us that God must do for us what he requireth of us, Act 3:26; or else, which is the opinion of some, he takes the last clause from some other text, or texts, as Isa 4:4. I incline to the former, partly because there is no need of searching for any other text, and partly because, as the apostle quoteth it, it is agreeable to the LXX., which he frequently makes use of; and this the apostle improves as an allegory to prove that the Jews toward the end of the world shall he converted and saved, when the fulness of the Gentiles shall be brought in: q.d. As this people of old were delivered out of a dark and dolesome estate, when they seemed as it were extinct; so toward the end of the world the remnant of the Jews, that seem to be rejected, God will again bring home unto himself. Saith the Lord; or, thus it is decreed and determined by the Lord: the prophets are wont to set down these words as a sacred seal of certainty, security, or confirmation of such signal promises as this is of the Redeemer, like to that of the apostle, 1Ti 1:15.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. to Zion Ro11:26 quotes it, “out of Zion.” Thus Paul, byinspiration, supplements the sense from Ps14:7: He was, and is come to Zion, first with redemption,being sprung as man out of Zion. The Septuaginttranslates “for the sake of Zion.” Paul applies thisverse to the coming restoration of Israel spiritually.
them that turn from(Ro 11:26). “shall turnaway ungodliness from Jacob”; so the Septuagint, Paulherein gives the full sense under inspiration. They turn fromtransgression, because He first turns them from it, and it from them(Psa 130:4; Lam 5:21).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Redeemer shall come to Zion,…. Not Cyrus, as some; but the Messiah, as it is applied in the Talmud m and in other Jewish writers n, and as Aben Ezra rightly interprets it; and so Kimchi, who also understands by the enemy, in the preceding verse, Gog and Magog; and this must be understood not of the first coming of Christ to redeem his people by his blood from sin, Satan, and the law; but of his spiritual coming to Zion to the church of God in the latter day, at the time of the conversion of the Jews, as appears from the quotation, and application of it by the apostle, Ro 11:25 and with it compare Re 14:1:
and unto them that turn from transgression in Jacob, saith the Lord; that is, to such among the Jews, the posterity of Jacob, who repent of their sins, and turn from them; and particularly their sin of the rejection of the Messiah, and the disbelief of him, and turn to him, and believe in him as their Saviour and King. The Targum is,
“and the Redeemer shall come to Zion, and to turn the transgressors of the house of Jacob to the law;”
but rather the turn will be to the Gospel of Christ.
m T. Bab. Sanhedrin, fol. 98. l. & Yoma, fol. 86. 2. n Echa Rabbati, fol. 47. 2.
Fuente: John Gill’s Exposition of the Entire Bible
20. And a Redeemer shall come to Zion. He again confirms what he formerly said, that the people shall be delivered, and that God will be the author of this blessing. He bids the people, therefore, be of good cheer in their captivity, which shall not be perpetual; and next, he exhorts them to place the hope of redemption in God alone, that they may fix their minds solely on his promises. By the name Zion he denotes here, as in other passages, captives and exiles; for however far they had been banished from their country, still they must have carried the temple in their hearts.
And to them who have turned away from iniquity. That the bastard children of Abraham may not apply indiscriminately to themselves what he has just now said, he proceeds to show to whom the redemption shall come, namely, to those only who have been truly consecrated to the Lord. It is certain that many returned from Babylon, who were not moved by any feeling of repentance, and yet who became partakers of the same blessing. But the Prophet speaks of the complete redemption which the elect alone enjoy; for, although the fruit of external redemption extends also to hypocrites, yet they have not embraced the blessing of God for salvation. The design of the Prophet is, to show that the punishment; of banishment will be advantageous, that God may gather his Church, after having purified it from filth and pollution; for we must always bear in remembrance what we saw elsewhere as to the diminution of the people.
In this way the Prophet exhorts the elect to the fear of God, that they may profit by his chastisements. Hence infer, that we cannot be reconciled to God through the blood of Christ, unless we first repent of our sins; not that salvation, which is founded on the pardon of sins, depends on our repentance; but repentance is joined to it in such a manner that it cannot be separated. They whom the Lord receives into favor are renewed by his Spirit in such a manner as to abhor their vices and change their manner of life.
Papists overturn the whole doctrine of salvation, by mingling and confounding pardon of sin with repentance; and not only they, but others also who wish to be thought more acute. (149) They acknowledge that a man is justified by free grace through Christ, but add, that it is because we are renewed by him. Thus they make our justification to depend partly on the pardon of sins and partly on repentance. But in this way our consciences will never be pacified; for we are very far from being perfectly renewed. These things must, therefore, be distinguished, so as to be neither separated nor confounded; and thus our salvation will rest; on a solid foundation.
Paul quotes this passage, (Rom 11:26) in order to show that there is still some remaining hope among the Jews; although from their unconquerable obstinacy it might be inferred that they were altogether cast off and doomed to eternal death. But because God is continually mindful of his covenant, and “his gifts and calling are without repentance,” (Rom 11:29) Paul justly concludes that it is impossible that there shall not at length be some remnant that come to Christ, and obtain that salvation which he has procured. Thus the Jews must at length be collected along with the Gentiles, that out of both “there may be one fold” under Christ. (Joh 10:16) It is of the deliverance from Babylon, however, that the Prophet treats. This is undoubtedly true; but we have said that he likewise includes the kingdom of Christ, and spiritual redemption, to which this prediction relates. Hence we have said that Paul infers that he could not be the redeemer of the world, without belonging to some Jews, whose fathers he had chosen, and to whom this promise was directly addressed.
Saith Jehovah. By these words, in the conclusion of the verse, he sets a seal to the excellent sentiment which he has expressed.
(149) “ Et ce ne sont pas les ignorans seulement qui font cela, ains ceux qui veulent estre estimez les plus subtils entre eux.” “And it is not ignorant persons only who do this, but those who wish to be reckoned the most ingenious among them.”
Fuente: Calvin’s Complete Commentary
(20) And the Redeemer shall come . . .The picture of the Theophany is continuedJehovah comes as a Redeemer (Goel, as in Isa. 41:14; Isa. 43:1, Job. 19:25) to the true Zion, to those who have turned from their transgression. The verse is noticeable as being quoted, with variations, by St. Paul in Rom. 11:26.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Redeemer to Zion The apostle Paul refers to this text as proof that when the Gentiles throughout the world shall have come into acceptance of the Christian religion, then apostate Israel shall also be converted thereto. Rom 11:25.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 59:20. And the Redeemer shall come to Zion, &c. It is remarkable, that the Hebrew word goel, rendered Redeemer, properly signifies one who has a right to that office, on account of consanguinity. The application of this text therefore to Cyrus, is certainly improper, and one would wonder that so learned a man as Grotius could ever have made such an application. The LXX have avoided this impropriety by reading, There shall come out of Zion the Deliverer or Redeemer, he shall turn away ungodliness from Jacob. St. Paul cites the passage according to this version, Rom 11:26 and applies it as a prediction to the conversion of the Jews, after the fulness of the Gentiles is come in. The prophesy, says Bishop Chandler, is as yet unfulfilled; but the preservation of the Jews, who, though dispersed among all nations, still remain a separate people, seems to indicate, that they are preserved by God for this purpose, to be an illustrious instance of his goodness to them, and of the truth of the prophets. See his Defence, p. 365.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 998
THE PERPETUITY OF CHRISTS KINGDOM
Isa 59:20-21. The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this it my covenant with them, saith the Lord; My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth and for ever.
THE manner in which the most glorious prophecies are introduced, is such as most effectually to display the sovereignty and goodness of God in the bestowment of the promised blessings. It will be generally found, that the sinfulness or misery of Israel is first set forth, with a considerable measure of enlargement, and then, for the most part, in an abrupt way; and, when nothing but a denunciation of wrath might reasonably be expected, a blessed promise is given, that a Redeemer shall be sent, to deliver Israel from all their guilt and from all their misery. It is thus that the prophecy before us is introduced. In the whole preceding part of the chapter, the prophet expatiates upon the extreme wickedness of Israel, which the people themselves are constrained to acknowledge [Note: ver. 215.]. Then he expresses the astonishment of Jehovah himself, that, amongst all the people, there should be found none to intercede with him in their behalf [Note: ver. 16.]; together with his determination to arm himself in their behalf, and, by the exertion of his own Almighty arm, to gain for them the victory over all their enemies [Note: ver. 1719.]. Then comes an explicit promise of a Redeemer, who should not only establish his kingdom among them, but perpetuate his dominion over them to the remotest ages [Note: ver. 20, 21.]. And here it is observable, that the temporal deliverance, which is generally used to shadow forth the blessings of the Gospel salvation, is lost sight of, and nothing is brought forward but what is completely and exclusively of spiritual import. The words before us declare, in very striking terms,
I.
The establishment of the Redeemers kingdom
The Messiah is promised under the character of a Redeemer
[To Cyrus and the Babylonish captivity there can be no proper reference; because the redemption from Babylon was vouchsafed indiscriminately to all; whereas the redemption here spoken of, is limited to those only who turn from their transgressions in Jacob. It is the Lord Jesus Christ who is here spoken of: and the prophecy declares,]
1.
His advent in the flesh, to redeem the world
[Yes; from heaven he comes, even from the bosom of the Father, to redeem mankind, both by price and by power: by price, even his own most precious blood, from the guilt of all their sins; and by the power of his Almighty grace to deliver them from its dominion Yet it is to those only who turn from their transgressions that he conies with effect: it is to save men from their sins, not in them, that he is sent: and it is in reference to that very circumstance that the name Jesus, or Joshua, or Jah Osea, divine Saviour, is given him [Note: Mat 1:21.]. But wherever he sees one who is willing to be delivered from transgression, he will work effectually in his behalf: he will suffer no enemy to lead him captive: he will come to him as the angel did to Peter in prison; and will cause his chains to fall off, and the prison doors to open before him; and will thus bring him forth to light and liberty. He did this, in numberless instances, at the first establishment of his kingdom upon earth; and he has been doing it to the present hour: nor have all the powers of darkness been able to withstand him.]
2.
His future advent, to unite in one glorious Church the whole world, both of Jews and Gentiles
[Of the conversion of the Gentiles the prophet speaks in the words before the text: They shall fear the name of the Lord from the west, and his glory from the rising of the sun. And of the restoration of the Jews he speaks in the text itself. Of this we have no doubt: for the Apostle Paul, arguing expressly upon the subject of their future restoration, and shewing that it is not only possible but certain, adduces this very passage in proof of his assertions: All Israel shall be saved; as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob [Note: Rom 11:26.]. By a close comparison of the text with the words as cited by the Apostle, there will appear some remarkable points of difference: but they are such as may be easily accounted for, and such as have a remarkable propriety in them. The prophet says, The Redeemer shall come to Zion, and to them that turn from transgression in Jacob. The Apostle says, He shall come out of Zion, to turn away ungodliness from Jacob. The Redeemer, in coming to to the Jewish Church, has already come to Zion: and when he shall hereafter convert the Jews to the faith, he will come out of the Christian Church for that purpose. Moreover, when he first came, it was to take out from amongst the Jewish people those who were willing to embrace him, and to turn from their transgressions: but when he shall come at a future period, it will be to make them willing; and, by the all-powerful operation of his grace, to turn them from darkness to light, and from the power of Satan unto God. It would be sufficient to account for the difference, by saying, that the Apostle, as was customary with him, quoted from the Septuagint Translation: but when there was such a distinction observable between the former and the latter advent of the Redeemer, the adoption of the translation was peculiarly proper.
But, to the pointThe Redeemer shall come again to convert and save Gods ancient people, the Jews. As surely as ever he came to them in the flesh previous to their dispersion, he shall come to them by his word and Spirit, to restore them from their dispersion, and to gather them into his Church, that they may again be a holy people unto the Lord. And, however deeply rooted they may appear to be in their prejudices and their sins, he will prevail over them, and unite them with the Gentiles in one great and universal Church, to be unto their God a praise, and an honour, and a glory, to all eternity.]
In addition to the establishment of the Redeemers kingdom, the prophet announces to us,
II.
Its perpetuity
God, from the first establishment of the Redeemers kingdom to the present hour, has accompanied his word by the mighty operations of his Spirit
[On the day of Pentecost this was manifest: for, not by the exercise of miraculous powers only did the Spirit appear, but by the conversion of a multitude of souls to Christ. On all other occasions, too, the mighty working of the Spirit was seen, whenever the Apostles preached; and their word was made quick and powerful, and sharper than a two-edged sword. So to the present hour has the same divine energy accompanied the word, wherever it has been preached in sincerity and truth. Thousands of living witnesses can attest, that they have themselves been enlightened, quickened, comforted by the word, through its having come to them, not in word only, but in demonstration of the Spirit and of power. Yes: to this hour is the word preached with the Holy Ghost sent down from heaven; not indeed in his miraculous powers, but in spiritual agency, which nothing can withstand.]
By the same Almighty power shall the word be accompanied to the end of time
[This is Gods covenant with his people. Never shall the preaching of the word cease; nor shall the mighty working of the Spirit ever cease to operate by means of it. The Jews do indeed, at present, withstand the word: as all of us also do, until the Spirit comes to make the word effectual. But this is only until the appointed period shall arrive for the Redeemer to extend his kingdom over the face of the earth. Then shall Pentecostal scenes be renewed throughout the world; then shall a nation be born in a day; then shall the whole Jewish people look on Him whom they hare pierced, and mourn; and the two sticks of Israel and of Judah become one, never to be separated any more [Note: Eze 37:15-22.]. The perpetuity of Christs dominion over them, through the continual agency of his Spirit, is thus stated by the Prophet Ezekiel: Thus saith the Lord God; Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name; after that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made them afraid. When I have brought them again from the people, and gathered them out of their enemies lands, and am sanctified in them in the sight of many nations; then shall they know that I am the Lord their God, which caused them to be led into captivity among the heathen: but I have gathered them unto their own land, and have left none of them any more there. Neither will I hide my face any more from them: for I have poured out my Spirit upon the house of Israel, saith the Lord God [Note: Eze 39:25-29.].]
Application
Consider now this prophecy,
1.
As a personal matter to your own souls
[To you is this Redeemer come, even to apply to your souls all the blessings of redemption. Whatever you need, you will find it all in him, and you shall receive it out of his fulness. But, in truth, the root and summit of all blessings is, deliverance from sin: without this, heaven itself would be no source of joy; nor would the work of Christ be of any real value. Hear the testimony of the Apostle Peter, at the very first establishment of the Redeemers kingdom: Unto you first, God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities [Note: Act 3:26.]. This a the blessing which Christianity brings to you; yes, to every one of you. Look back, and see what are the sins which have formerly led you captive. You once cherished them as conducive to your happiness: but far greater happiness awaits you in your deliverance from them. Find your besetting sins: lay your hand upon them: carry them to the Lord: entreat him to wash them away by his own most precious blood. Entreat, too, the aid of his good Spirit Beg that, whilst his word points out and condemns sin, his Holy Spirit may make that word like fire, or like a hammer, that breaketh the rock in pieces. Once sanctified by the word and Spirit of God, you will know the full blessings of redemption: they will flow into your souls like a river, and be an earnest of your blessedness in the eternal world.]
2.
As a public concern, to the whole world
[The Redeemer is come: his kingdom is established: his word and Spirit do evince an almighty energy, which nothing can withstand. Shall any one then despond, in relation either to Jews or Gentiles? Wait but a little, and it shall be seen whether Gods word shall stand or not. Look to the rising, or the setting sun: to the furthest extent of either shall Gods glory shine, and the Redeemers kingdom be established. Shall it be thought that the obduracy of the Jews, or the superstition of the Gentiles, shall oppose any effectual bar to the Gospel? Before the Sun of Righteousness they shall vanish, like the morning dew; and all flesh shall see the salvation of God. When we think of the impotency of man, and feel discouragement from that, we forget that God has promised to accompany the word with his Holy Spirit: for, if the Spirit be poured out from on high, who is he that shall stand before him? Go to the valley of Ezekiels vision: see it full of bones, dry, very dry: at the breathing of the Spirit upon them, the word is effectual to raise them into life, a whole army [Note: Eze 37:10.]. So shall Gods word be in the mouths of those who shall go forth at the millennial period: it shall be mighty, through God, to the pulling down of all the strongholds of sin and Satan, and to the subduing of the whole world to the obedience of faith. Whether that period be yet fully come, we doubt; but that it is near at hand, we have no doubt. Let your faith, then, in this prophecy be strong: and your desire after this blessed period be ardent; and your efforts to hasten it forward, be energetic. Then may we hope that the Gospel, which has hitherto been confined within such narrow limits, will run and be glorified, and that all the kingdoms of the world will speedily become the kingdom of the Lord and his Christ.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 59:20 And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.
Ver. 20. And the Redeemer. ] Shall come to the Israel of God.
That turn from transgression.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the. Redeemer = a Redeemer: i.e. the Messiah. Quoted in Rom 11:26, Rom 11:27, showing that the fullness of the Gentiles must be the fullness of the Gentile times.
to = for: i.e. on behalf of. See note on Rom 11:26.
Fuente: Companion Bible Notes, Appendices and Graphics
Redeemer
Redemption: Kinsman type, summary. The goel, or Kinsman-Redeemer, is a beautiful type of Christ.
(1) The kinsman redemption was of persons, and an inheritance Lev 25:48; Lev 25:25; Gal 4:5; Eph 1:7; Eph 1:11; Eph 1:14
(2) The Redeemer must be a kinsman Lev 25:48; Lev 25:49; Rth 3:12; Rth 3:13; Gal 4:4; Heb 2:14; Heb 2:15.
(3) The Redeemer must be able to redeem Rth 4:4-6; Jer 50:34; Joh 10:11; Joh 10:18
(4) Redemption is effected by the goel paying the just demand in full Lev 25:27; 1Pe 1:18; 1Pe 1:19; Gal 3:13. (See Scofield “Exo 14:30”) See Scofield “Rom 3:24”
come to Zion
The time when the “Redeemer shall come to Zion” is fixed, relatively, by Rom 11:23-29 as following the completion of the Gentile Church. That is also the order of the great dispensational passage, Act 15:14-17.
In both, the return of the Lord to Zion follows the outcalling of the Church.
Fuente: Scofield Reference Bible Notes
the Redeemer: Oba 1:17-21, Rom 11:26, Rom 11:27
unto: Deu 30:1-10, Eze 18:30, Eze 18:31, Dan 9:13, Act 2:36-39, Act 3:19, Act 3:26, Act 26:20, Tit 2:11-14, Heb 12:14
Reciprocal: Num 11:17 – I will take 2Sa 5:7 – Zion 2Ch 7:14 – turn from Job 19:25 – I know Psa 87:3 – Glorious Psa 102:28 – The children Isa 41:14 – saith Isa 44:6 – his redeemer Isa 44:22 – return Isa 44:24 – thy redeemer Eze 37:26 – I will make Eze 39:29 – for Joe 2:32 – for Mat 3:11 – he shall Mat 12:18 – I will Luk 7:19 – Art Luk 24:21 – General Luk 24:49 – I send Act 1:2 – through Act 13:47 – that thou Heb 9:11 – Christ Heb 12:22 – ye are come
Fuente: The Treasury of Scripture Knowledge
Isa 59:20-21. And, or, moreover, the Redeemer shall come to Zion To Jerusalem, or to his church, often signified by Zion, namely, Christ shall come, of whom the apostle expounds it, Rom 11:26; the prophets usually concluding their promises of temporal deliverances with the promises of spiritual, especially such, of which the temporal were evident types. And unto them that turn from transgression, &c. As he will come in the flesh, and tabernacle among his people; so he will come, by his Spirit, to those of them who turn from their sins unto God, (see Joh 14:15-23,) and will dwell in their hearts, (Eph 3:17,) so that they shall have Christ in them, the hope of glory, Col 1:27; Christ living in them, Gal 2:20. This is my covenant with them What I have promised to them that turn from their iniquities. My Spirit that is upon thee Namely, upon Christ: see Isa 11:1-3. The Spirit promised to the church was first upon him, and from him, the head, that precious ointment descends to the skirts of his garments. And my word that I have put into thy mouth Which thou hast uttered by virtue of my Spirit; shall not depart out of thy mouth But thou shalt continue to be the Word made flesh, the wisdom of God incarnate, the great teacher of thy people, and the light of the world, till the consummation of all things. Nor out of the mouth of thy seed, &c. But it shall dwell richly in them in all wisdom, capacitating them to teach, admonish, reprove, rebuke, exhort, and comfort one another, speaking with grace in their hearts: from henceforth and for ever Always, even unto the end of the world; for the world being permitted to stand for the sake of the church, we may be sure that as long as it doth stand, Christ will have a church in it. Upon the whole, the meaning of this promise is, that God will give and continue his word and Spirit to his people, throughout all generations. 1st, There shall be some in every age, in whose hearts he will work, and in whom he will dwell, and thus the Comforter shall abide with the church for ever, Joh 14:16. 2d, The word of Christ shall always continue in the mouths of the faithful, that is, there shall be some in every age who, believing with the heart unto righteousness, shall, with the tongue, make confession unto salvation: and there shall still be a seed to speak Christs holy language, and profess his holy religion. Observe well, reader, the Spirit and the word go together, and by them the church is upheld. The word in the mouths of our ministers, nay, in our own mouths, will not profit us, unless the Spirit work with the word, and give it efficacy to enlighten, quicken, renew, and comfort us. The Spirit, however, doth his work by the word, and in concurrence with it; and whatever is pretended to be a dictate of the Spirit must be tried by the Scriptures. On this foundation the church is built, stands firm, and shall stand for ever; Christ himself being the chief corner- stone.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
59:20 And the Redeemer shall come to Zion, and to {t} them that turn from transgression in Jacob, saith the LORD.
(t) By which he declares that the true deliverance from sin and Satan belongs to none but to the children of God, whom he justifies.
Fuente: Geneva Bible Notes
God would redeem His people, as the next of kin came to save the helpless widow. But it is His people who have turned away from their transgressions that He saves (cf. Rom 11:25-27). They will have given up on their ability to deliver themselves, or to secure deliverance from another source, and will have turned to the Lord (cf. Isa 55:6). That is the picture of "Jacob" that Isaiah gave in the preceding verses (Isa 59:9-15 a; cf. Isa 58:1; Isa 58:14). Repentance in the sense of forsaking sin, apart from faith, is not a condition for deliverance from sin’s penalty, but God only delivers believers from the power of sin who seek Him for deliverance.