Exegetical and Hermeneutical Commentary of Isaiah 62:11
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.
11. Behold, the Lord hath proclaimed unto the end of the world ] Cf. ch. Isa 48:20. There redeemed Israel is enjoined to declare to all the world the great salvation it has experienced; here Jehovah Himself makes it known.
thy salvation cometh ] Instead of “the Lord God shall come” in ch. Isa 40:10.
Behold his reward is with him &c. ] Repeated from Isa 40:10 (see on the passage). The chief Ancient Versions seem to have felt the want of a personal antecedent to the pronouns; hence they render in the previous clause “thy Saviour” for “thy salvation.”
Fuente: The Cambridge Bible for Schools and Colleges
Behold the Lord hath proclaimed – Proclamation is made to all nations that Yahweh is about to come and rescue his people.
Say ye to the daughter of Zion – To Jerusalem (see the notes at Isa 1:8).
Thy salvation cometh – Lowth renders this, Lo!, thy Saviour cometh. So the Vulgate, the Septuagint, the Chaldee, and the Syriac. The Hebrew word properly means salvation, but the reference is to God as the Deliverer or Saviour. The immediate allusion is probably to the return from Babylon, but the remote and more important reference is to the coming of the Redeemer (see the notes at Isa 40:1-10).
Behold, his reward is with him – See these words explained in the notes at Isa 40:10.
Fuente: Albert Barnes’ Notes on the Bible
Isa 62:11-12
Behold, the Lord hath proclaimed unto the end of the world
Who is this?
(with Isa 63:1):–As in Gods immediate dealingswith men we usually see the Son of God most manifest, this passage may fitly represent the glorious appearance of our Lord Jesus Christ whenever He has come forth to vindicate the cause of His people and to overthrow their enemies. This vision will be astoundingly fulfilled in the second coming of our Lord Jesus Christ. The fourteenth and nineteenth chapters of the Book of Revelation give us parallel passages to this. The scene before us describes an interposition of the Messiah; the return of the Divinely-appointed Champion from the defeat of His enemies. As it is evidently picture of salvation rather than of damnation; as the main feature in it is that He is mighty to save; as the great and chief element of the whole thing is that the year of His redeemed is come, and that the Warriors own arm has brought salvation to His people; I cannot question that this text is applicable to the first coming of Christ. Then He did battle with the hosts of sin and death and hell, and so vanquished them that in His resurrection He returned with the keys of death and hell at HIS girdle. Then was He seen as mighty to save.
I. THERE IS A PROCLAMATION (verses 11, 12). The commentators as a whole can see no connection between the sixty-third chapter and the preceding part of the Book of Isaiah; but surely that connection is plain enough to the common reader. In these verses the coming of the Saviour is proclaimed, and in the next chapter that coming is seen in vision, and the evangelical prophet beholds the Saviour so vividly that he is startled, and inquires, Who is this?
1. This great announcement tells you that there is a salvation from without. Within your heart there is nothing that can save you. The proclamation is, Behold, thy salvation cometh. It comes from a source beyond yourself.
2. It is a salvation which comes through a person. Thy salvation cometh; behold, His reward is with Him, and His work before Him. The great salvation which we have to proclaim is salvation by Jesus Christ, the Son of God.
3. This salvation leads to holiness; for the text says of those who receive the Saviour, They shall call them, The holy people.
4. It is salvation by, redemption; for it is written that they shall be called The redeemed of the Lord. In the sacred Scriptures there is no salvation for men except by redemption.
5. This salvation is complete. Thou shalt be called, Sought out, A city not forsaken. See the beginning of it: Sought out, See the end of it: Not forsaken. You will not begin with God, but God will begin with you. You shall be sought out, and then you will seek Him. He seeks you even now. But suppose the Lord found you, and then left you; you would perish, after all. But it shall not be so; for the same Lord who calls you Sought out also calls you Not forsaken. You shall never be forsaken of the grace of God, nor of the God of grace.
II. CONSIDER THE QUESTION, Who is this that cometh from Edom? The prophet beholds in vision the Captain of salvation, returning from battle, arrayed like the warriors of whom we read, the valiant men are in scarlet. He beholds the majestic march of this mighty Conqueror, and he cries, Who is this? When a soul first hears the proclamation of Gods salvation, and then sees Jesus coming to him, he says, Who is this?
1. The question in part arises from anxiety, as if he said, Who is this that espouses my cause? Is He able to save?
2. The question also indicates ignorance. We do not any of us know our Lord Jesus to the full yet. Who is this? is a question we may still put to the sacred oracle. Paul, after he had known Christ fifteen years, yet desired that he might know Him; for His love passeth knowledge.
3. As the sinner looks, and looks again, he cries, Who is this? in delighted amazement. Is it indeed the Son of God? Does He intervene to save me? The God whom I offended, does He stoop to fight and rout my sins? It is even He.
4. I think the question is asked, also, by way of adoration. As the soul begins to see Jesus, its anxiety is removed by knowledge, and is replaced by an astonishment which ripens into worship.
5. It appears from the question that the person asking it knows whence the Conqueror came; for it is written, Who is this that cometh from Edom, with dyed garments from Bozrah? Yes, our Redeemer has returned from death, as said the Psalmist, Thou wilt not leave My soul in hell, neither wilt Thou suffer Thine Holy One to see corruption? Next notice that the prophet in vision observes the colour of the Conquerors garments. Who is this that cometh from Edom, with dyed garments from Bozrah? Red is not Christs colour; hence the question arises, Wherefore art Thou red in Thine apparel. Our beloveds garments are whiter than any fuller can make them. The glory of His purity is such that we say to ourselves, Red, why, that is the colour of Edom, the adversary! Red, that is the colour of the earth of our manhood. Red is the colour of our scarlet sins. Why is He red? Although the text treats of the blood of His adversaries, yet I would have you devoutly think of our Lord literally as shedding His own blood, for His victory was thus accomplished. The text sets forth the result of that blood-shedding in the overthrow of His enemies and ours; but we cannot separate the effect from the cause. I remember how Rutherford seems to glow and burn when in his prose poetry he talks of the bonnie red man.
7. But yet the question comes from one who perceives that the Conqueror is royally arrayed. This that is glorious in His apparel. The Jesus we have to preach to you is no mean Saviour; He is clothed with glory and honour because of the suffering of death.
8. The question ends with travelling in the greatness of His strength. He did not come back from slaughtering our enemies feeble and wounded, but He returned in majestic march, like a victor who would have all men know that his force is irresistible. The earth shook beneath our Lords feet on the resurrection morning, for there was a great earthquake. The Roman guards became as dead men at His appearing. The Lord Jesus Christ is no petty, puny Saviour. As He travels through the nations it is as a strong man against whom none can stand, mighty to rescue every soul that puts its trust in Him.
III. CONSIDER THE ANSWER. NO one can answer for Jesus: He must speak for Himself. Like the sun, He can only be seen by His own light. He is His own interpreter. Not even the angels could explain the Saviour: they get no further than desiring to look into the things which are in Him. He himself answers the question Who is this? The answer which our Lord gives is twofold. He describes Himself–
IV. As a Speaker I that speak in righteousness. Is He not the Word? Every word that Christ speaks is true. The Gospel which He proclaims is a just and righteous one, meeting both the claims of God and the demands of conscience.
2. Our Lord also describes Himself as a Saviour. I that speak in righteousness, mighty to save. Observe that the word mighty is joined with His saving, and not with his destroying. Conclusion: Hearken to the proclamation, Behold thy salvation cometh. Jesus can save you, for He is mighty to save! He has saved others like you. He can overthrow, all your enemies. He can do this alone. He is able to save you now. It is a sad wonder that men do not believe in Jesus. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Unto the end of the world] el ketseh haarets – Instead of el, to, ad, UNTO, is the reading of two of Kennicott’s MSS.; and one of mine has mikketseh, “FROM the end of the earth.”
Behold, thy salvation cometh – “Lo, thy Saviour cometh”] So all the ancient Versions render the word yishech.
Behold, his reward] See Clarke on Isa 40:10; “Isa 40:11“. This reward he carries as it were in his hand. His work is before him – he perfectly knows what is to be done; and is perfectly able to do it. He will do what God should do, and what man cannot do; and men should be workers with him. Let no man fear that the promise shall not be fulfilled on account of its difficulty, its greatness, the hinderances in the way, or the unworthiness of the person to whom it is made. It is God’s work; he is able to do it, and as willing as he is able.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Lord hath proclaimed: this may be understood of Cyruss proclamation, being thereunto directed by God: see 2Ch 36:22, &c.
To the daughter of Zion, i.e. to Jerusalem, or the church: the sum of which proclamation is in the, following words.
Thy salvation cometh; either,
1. The time of it is come, Isa 56:1; 60:1. Or rather,
2. The person that effects it, thy Saviour, by a metonymy of the efficient, Luk 2:30.
His work, i.e. the reward due to the work, the same thing with the former: See Poole “Isa 40:10“. Or, his work is ready cut out for him which he is to do. Or, he will industriously set himself about the work that is before him, Joh 4:34; and he is said to bring it with him, viz. the reward that he will give to his true worshippers; or, he brings eternal salvation with him, or the reward of redemption, which is the subject of the next chapter.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. salvationembodied in theSaviour (see Zec 9:9).
his workrather,recompense (Isa 40:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, the Lord hath proclaimed unto the end of the world,…. This is not to be interpreted of the proclamation by Cyrus, giving liberty to the people of the Jews to return to their own land, for that did not reach to the end of the world; but of the proclamation of the Gospel, which, as when first published, the sound of it went into all the earth, and the words of it to the ends of the world, Ro 10:18. So it will be in the latter day, when it shall be preached to all nations, from one end of the world to the other, Re 14:6:
Say ye to the daughter of Zion, behold, thy salvation cometh; or “thy Saviour” l, or “thy Redeemer”, as the Targum, Septuagint, Vulgate Latin, Syriac, and Arabic versions; and which is to be understood not of his first coming, or of his incarnation, though that is sometimes foretold in much such language, Zec 9:9 and the same things are said of him with respect to that, as follows: “behold, his reward is with him, and his work before him”; [See comments on Isa 40:10], but of his spiritual coming, of which notice is given to the church, the congregation of Zion, as the Targum renders it: who will come in a spiritual manner, and do a great work in the world; destroy antichrist; convert Jews and Gentiles; take to himself his great power and reign; and give a reward to his servants the prophets, his saints, and them that fear his name, 2Th 2:8. The Targum is,
“behold, a reward to them that do his word is with him, and all their works are manifest before him.”
The word behold is three times used in this verse, to raise attention to what is said, and as pointing out something wonderful, and to express the certainty of it.
l “tuus Salvator”, V. L. Munster, Tigurine version.
Fuente: John Gill’s Exposition of the Entire Bible
11. Behold, Jehovah hath, proclaimed. He means that the Lord, by acting miraculously and beyond the judgment or expectation of the flesh, will cause all the nations to know that this is done by his command. It might be objected, How shall it be brought about that the peoples, who now make fierce resistance to God, shall become obedient to him? He assigns the reason, “Because the Lord will proclaim your return, so that they shall acknowledge that at his command you are restored.”
Say ye to the daughter of Zion. Undoubtedly this refers literally to the ministers of the word and to the prophets, whom the Lord invests with this office of promising deliverance and salvation to the Church. And hence we conclude that these promises are not merely limited to a single age, but must be extended to the end of the world; for, beginning at the return from Babylon into Judea, we must advance as far as the coming of Christ, by which this prophecy was at length accomplished, and redemption was brought to a conclusion; for the Savior came, when the grace of God was proclaimed by the Gospel. In a word, he foretells that the voice of God shall one day resound from the rising to the setting of the sun, and shall be heard, not by a single nation only, but by all nations.
Behold, the Savior cometh. This is a word which, we know, belongs peculiarly to the Gospel; and therefore he bids the teachers of the Church encourage the hearts of believers, by confirmed expectation of the coming of the Lord, though he appeared to be at a great distance from his people. But this promise relates chiefly to the reign of Christ, by which these things were fully and perfectly accomplished; for he actually exhibited himself as the “Savior” of his Church, as we have seen before in the fortieth chapter.
Behold, his reward is with him, and the effect of his work is before him. That they may no longer be distressed by any doubt, when God the Savior shall appear, he invests him with power, as in Isa 40:10; for he repeats the same words which we found in that passage. As if he had said, “As soon as it shall please God to display his hand, the effect will be rapid and sudden; for so long as he stops or delays, the judgment of the flesh pronounces him to be idle;” and we see how very many fanatics imagine some deity that has no existence, as if they were painting a dead image. Justly, therefore, does the Prophet declare that God’s “work and reward are before him,” that he may make it evident, whenever it shall be necessary, that he is the righteous Judge of the world.
Fuente: Calvin’s Complete Commentary
(11) The Lord hath proclaimed . . .A partial fulfilment of the words is found in the decree of Cyrus (Ezr. 1:1-2); but they have also a wider range, and take in all the events by which history becomes as the voice of God, proclaiming His will.
The end of the world has been restricted by some commentators to the western regions of the Mediterranean, but without sufficient reason.
Behold, his reward is with him.Repeated from Isa. 40:10, where see Notes.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Behold, the Lord hath proclaimed Better, Jehovah proclaimeth. The message is to go to the ends of the earth. Remote nations must know that Jehovah alone is the true God, and that in a high sense his people are the only truly favoured ones of the earth. Some think the long caravan trains of returning Israel from Babylon to be the occasion for announcements such as this, here and elsewhere. Partly so, it may be; but the prophet’s ken has come to reach far above and beyond this once most important event.
Daughter of Zion Primarily, Jerusalem and its people; but the far-extending Zion of God is the larger meaning.
Thy salvation cometh Better, thy Saviour cometh. However, it matters little which terms are used; yet the latter takes precedence from what follows. His reward (Psa 2:7) is with him Which is now coming to be a realized possession.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 62:11-12. Behold, the Lord hath proclaimed The scheme of this passage is so formed, that to the people of God, dispersed through all nations in a time of public affliction and persecution, the voice of the Lord may sound, even to the ends of the earth; publicly notifying that the Saviour is come to avenge his people, and to give them an ample reward for the affliction they had sustained; and that these dispersed, now collected together, and returning to Zion, should be called an holy people, the redeemed of the Lord; and that Zion herself, that is to say, the pious, who in the time of affliction and persecution had patiently expected the event, should be called, Sought out, A city not forsaken. See chap. Isa 40:9-10.
REFLECTIONS.1st, With earnest zeal the prophet professes,
1. His determined purpose to labour ceaseless in the execution of his office. For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest: the concerns of God’s church and people lay deeply imprinted on his heart, and therefore his sermons are frequent and urgent, and his prayers to God fervent in their behalf: until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth, till her cause should be clearly vindicated, and her enemies entirely destroyed; and so long will this prophesy endure; for Isaiah, though dead, yet speaketh. Note; (1.) The interests of Christ’s kingdom are the great concern which lies upon a faithful minister’s heart. (2.) In the service of immortal souls he is ready to spend and be spent. (3.) They who labour in faith, will assuredly see the fruit of their labours.
2. The prophet expresses his confidence that God would hear and answer him. And the Gentiles shall see thy righteousness; the persecution of righteousness with which the church is privileged through Christ, or the justice of her cause: and all kings thy glory; shall behold and admire, and desire to partake of it; as when Constantine the Roman emperor, and others after his example, declared themselves Christians; and will be more universally the case in the day of the church’s triumphs. And thou shalt be called by a new name, which the mouth of the Lord shall name; as a mark of that distinguished honour and dignity to which she shall be advanced by him who is the fountain of honour; who speaks, and it is done: see Rev 2:17; Rev 3:12. Thou shalt also be a crown of glory in the hand of the Lord; glorious in his righteousness and grace; valued by him as the richest crown which can adorn his brows; and a royal diadem in the hand of thy God; safe under his protection, as is every soul which simply and constantly depends upon him. Thus distinguished, thou shalt no more be termed Forsaken, neither shall thy land any more be termed Desolate, as the Gentile world seemed to be, before the preaching of the Gospel: but thou shalt be called Hephzibah, a new and honourable title, signifying, My delight is in her; and thy land, Beulah, or married; for the Lord delighteth in thee, and in his love and favour all bliss and blessedness are comprehended: and thy land shall be married; the Lamb’s wife, the church of the faithful, has not yet made herself ready, till the fulness of the Gentiles is come in; then the heavenly bridegroom shall bring her home to himself, to his eternal mansions in glory. For as a young man marrieth a virgin; fond of his bride, delighting in her company, and from the union a numerous offspring is expected; so shall thy sons marry thee; united to the church in warm affection, joining in her ordinances, delighting in the communion of the saints, and seeking to increase their number: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee: the church of the faithful are the joy of the Redeemer’s soul; and his delight to all eternity will be in those who here upon earth believingly and perseveringly cleave to him.
2nd, The gracious provision that God hath made for his people is here declared.
1. For their spiritual wants; giving them faithful ministers, and pouring out a spirit of prayer and supplication on them.
[1.] I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night. The church militant is as a city, defended by God as a wall of fire, yet incessantly besieged by the powers of sin, Satan, and the world. The ministers of the Gospel are the watchmen appointed to give warning of approaching danger; and their station demands, (1.) Fidelity and zeal for the cause of Christ and his people. (2.) Constancy and watchful-ness, that in season and out of season they preach, rebuke, and exhort. (3.) Willingness to endure hardship and not shrink from any danger or reproach to which they may be exposed. (4.) Incessant prayer, that they may be enabled to discharge their ministry, and be supported by that Almighty grace, without which mortal spirits must faint and fail.
[2.] The prayers of the people must second the preaching of the word. Ye that make mention of the Lord, are his professing people; keep not silence, but be instant at a throne of grace; and give him no rest, for importunity will not offend him, till he establish, and till he make Jerusalem a praise in the earth, by the purity of her doctrine and discipline; by eminent holiness in the members; by their fervent love and charity one towards another; by vast accessions of converts; and, among these, the honourable of the earth. Note; (1.) God’s people delight to mention his name, and to speak to his praise of the things that he hath done for their souls. (2.) Prayer is the natural and constant language of the heart touched by pardoning grace. (3.) Nothing lies nearer the hearts of the pious than the interests of the Redeemer’s kingdom. (4.) Persevering importunity in prayer is sure to find an answer of peace.
2. For their temporal wants. When their enemies prevailed, their country was ravaged, and their harvest and vintage served for a spoil; but now God, having for ever broken their arm, will feed his people with abundance of good things: they shall eat their bread and drink their wine with a merry heart in the courts of his holiness, as the Priests and Levites there partook of the consecrated things, with holy sobriety and enlarged thankfulness. This may refer in part to the people of the Jews; but, though for a while they enjoyed their land, they soon were, and continue to be, dispossessed of it: therefore this must chiefly refer to the happy days of the church’s prosperity, when God will give his people the abundance of outward blessings: or, (as corn and wine may also figuratively signify the rich provisions of the Gospel,) a superabundant measure of all spiritual blessings, which the saints of God shall then possess. Note; (1.) Whatever labours we employ, even for the things of this life, it is God alone who giveth the increase. (2.) Temporal gifts are then truly blessings, when we receive them as coming from God’s hand, and employ them for his glory. (3.) God, who gives us of this world’s good, wills that we should richly enjoy it, and praise him for his bounty. (4.) God’s wine is to be drunk in the courts of his holiness with temperance and sobriety; else our blessings, abused, will prove our greatest curse.
3rdly, Though there may be an allusion, in the latter part of this chapter, to the return of the Jews from Babylon at Cyrus’s proclamation, it seems, with the preceding part of the chapter, principally to belong to the Gospel-church.
1. Preparation is made for the return of captive souls. Go through, go through the gates; the prison-doors are thrown open for their escape: prepare ye the way of the people, cast up, cast up the high-way, gather out the stones: the ministers of God, as John the Baptist, must prepare the way, remove all obstacles, and make plain the road before their face; and especially lift up a standard for the people; display the banner of Christ in the Gospel, around which they must assemble, that in a body, under his guidance and protection, they may march in the highway of holiness, towards the heavenly mount of Zion.
2. The glorious appearance of Christ in his church is proclaimed, who comes as the captain of their salvation to lead the way. Behold, the Lord hath proclaimed unto the end of the world, to all nations under heaven, among whom the Gospel shall be preached; say ye to the daughter of Zion, the members of the church, not only among the Jews, but the Gentiles also, Behold, thy salvation, or thy Saviour, cometh, with power and great glory, as when he first appeared in the flesh; or rather as he will appear hereafter, when his kingdom shall be established in all the world. Behold, his reward is with him; either the glory which he himself should receive as the reward of his sufferings, or that which he hath to bestow on his faithful people: and his work before him, which he undertakes to accomplish for and in the faithful, even their complete salvation from Satan, sin, death, and hell.
3. His people will then become dignified with the most honourable titles. They shall call them, The holy people; for this is their distinguishing character and their honour, that they are consecrated to God, and pure in heart: The redeemed of the Lord, this being their singular mercy, and the source of all their holiness and happiness, for both of which they are indebted to the redemption of Jesus: and thou shalt be called, Sought out, A city not forsaken. Desolate as the church before appeared, now the greatest resort shall be made thither, and the glory of God shall be in the midst of her.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 62:11 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.
Ver. 11. Behold, thy salvation cometh, ] i.e., Christ thy Saviour. as Luk 2:30
Behold, his reward is with him.
And his work before him,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Behold. Figure of speech. Asterismos. App-6.
world. Hebrew earth. Hebrew. ‘eretz.
work = recompense.
Fuente: Companion Bible Notes, Appendices and Graphics
the Lord: Psa 98:1-3, Mar 16:15, Rom 10:11-18
Say: Isa 40:9, Zec 9:9, Mat 21:5, Joh 12:15
his reward: Isa 40:10, Isa 49:4, Rev 22:12
work: or, recompence
Reciprocal: Gen 49:10 – until Psa 9:14 – daughter Psa 18:20 – rewarded Psa 97:8 – Zion Psa 149:2 – let the Isa 1:8 – daughter Isa 26:1 – salvation Isa 37:22 – the daughter Isa 40:3 – Prepare Isa 46:13 – salvation Heb 2:3 – so
Fuente: The Treasury of Scripture Knowledge
Isa 62:11-12. The Lord hath proclaimed unto the end of the world Hath commanded his gospel to be preached to every creature: or hath sent forth his messengers into all parts of the world, in order to the conversion of Jews and Gentiles. Say ye to the daughter of Zion That is, to Jerusalem, or the church. Behold, thy salvation cometh Either the time of it is come, or rather the person that effects it, thy Saviour. Behold, his reward is with him That is, he has it in his power, and is ready to reward his faithful servants; and his work before him The work necessary to be wrought in and upon his people, to make them his people, the work of regeneration and sanctification. And they shall call them Or, they shall be called; the holy people A people peculiarly holy, cured of their inclination to idolatry, and all other sins, and consecrated to God only. The redeemed of the Lord So redeemed as none but God could redeem them; and redeemed to be his, the bonds whereby other lords held them in subjection being broken, that they might be his servants. And thou shalt be called, Sought out Or one found that was lost, Eze 34:16. Or rather, sought to, or sought for, that is, one in great esteem and request; one that the Gentiles shall seek to join themselves to, so as to be one church with thee. Or, one cared for, namely, by God, whom he hath, out of infinite love, gathered to himself. A city not forsaken The meaning is, that they should thus esteem the gospel church, that she should be accosted with such salutations as these are, the holy people, the redeemed of the Lord, &c. Vitringa thinks that the first completion of this prophecy is to be sought for in the times of the Emperor Constantine; but it is probable that it has a further reference to some great and future reformation and restoration of the church.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
62:11 Behold, the LORD hath proclaimed to the end of the world, {m} Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward [is] with him, and {n} his work before him.
(m) You prophets and ministers show the people of this their deliverance: which was chiefly meant of our salvation by Christ, Zec 9:9, Mat 21:5 .
(n) He will have all power to bring his purpose to pass, as in Isa 40:10 .
Fuente: Geneva Bible Notes
By proclaiming to the end of the earth that Yahweh would save the Israelites, the Lord was guaranteeing that He would do it. This was not just a private promise to Israel but one that the world could anticipate. Here the prophet personified Salvation as coming with the Anointed One. When the Anointed One came, Salvation would come with Him. Salvation would receive a reward from Yahweh for saving His people, as well as compensation, namely: His redeemed people themselves. Consequently everyone needed to get ready.