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Commentary on Isaiah 62 verses 6–9
Two things are here promised to Jerusalem: -
I. Plenty of the means of grace - abundance of good preaching and good praying (Isa 62:6, Isa 62:7), and this shows the method God takes when he designs mercy for a people; he first brings them to their duty and pours out a spirit of prayer upon them, and then brings salvation to them. Provision is made,
1.That ministers may do their duty as watchmen. It is here spoken of as a token for good, as a step towards further mercy and an earnest of it, that, in order to what he designed for them, he would set watchmen on their walls who should never hold their peace. Note, (1.) Ministers are watchmen on the church's walls, for it is as a city besieged, whose concern it is to have sentinels on the walls, to take notice and give notice of the motions of the enemy. It is necessary that, as watchmen, they be wakeful, and faithful, and willing to endure hardness. (2.) They are concerned to stand upon their guard day and night; they must never be off their watch as long as those for whose souls they watch are not out of danger. (3.) They must never hold their peace; they must take all opportunities to give warning to sinners, in season, out of season, and must never betray the cause of Christ by a treacherous or cowardly silence. They must never hold their peace at the throne of grace; they must pray, and not faint, as Moses lifted up his hands and kept them steady, till Israel had obtained the victory over Amalek, Exo 17:10, Exo 17:12.
2.That people may do their duty. As those that make mention of the Lord, let not them keep silence neither, let not them think it enough that their watchmen pray for them, but let them pray for themselves; all will be little enough to meet the approaching mercy with due solemnity. Note, (1.) It is the character of God's professing people that they make mention of the Lord, and continue to do so even in bad times, when the land is termed forsaken and desolate. They are the Lord's remembrancers (so the margin reads it); they remember the Lord themselves and put one another in mind of him. (2.) God's professing people must be a praying people, must be public-spirited in prayer, must wrestle with God in prayer, and continue to do so: "Keep not silence; never grow remiss in the duty nor weary of it." Give him no rest - alluding to an importunate beggar, to the widow that with her continual coming wearied the judge into a compliance. God said to Moses, Let me alone (Exo 32:10), and Jacob to Christ, I will not let thee go except thou bless me, Gen 32:26. (3.) God is so far from being displeased with our pressing importunity, as men commonly are, that he invites and encourages it; he bids us to cry after him; he is not like those disciples who discouraged a petitioner, Mat 15:23. He bids us make pressing applications at the throne of grace, and give him no rest, Luk 11:5, Luk 11:8. He suffers himself not only to be reasoned with, but to be wrestled with. (4.) The public welfare or prosperity of God's Jerusalem is that which we should be most importunate for at the throne of grace; we should pray for the good of the church. [1.] That it may be safe, that he would establish it, that the interests of the church may be firm, may be settled for the present and secured to posterity. [2.] That it may be great, may be a praise in the earth, that it may be praised, and God may be praised for it. When gospel truths are cleared and vindicated, when gospel ordinances are duly administered in their purity and power, when the church becomes eminent for holiness and love, then Jerusalem is a praise in the earth, then it is in reputation. (5.) We must persevere in our prayers for mercy to the church till the mercy come; we must do as the prophet's servant did, go yet seven times, till the promising cloud appear, Kg1 18:44. (6.) It is a good sign that God is coming towards a people in ways of mercy when he pours out a spirit of prayer upon them and stirs them up to be fervent and constant in their intercessions.
II. Plenty of all other good things, Isa 62:8. This follows upon the former; when the people praise God, when all the people praise him, then shall the earth yield her increase (Psa 67:5, Psa 67:6), and outward prosperity, crowning its piety, shall help to make Jerusalem a praise in the earth. Observe,
1.The great distress they had been in, and the losses they had sustained. Their corn had been meat for their enemies, which they hoped would be meat for themselves and their families. Here was a double grievance, that they themselves wanted that which was necessary to the support of life and were in danger of perishing for want of it, and that their enemies were strengthened by it, had their camp victualled with it, and so were the better able to do them a mischief. God is said to give their corn to their enemies, because he not only permitted it, but ordered it, to be the just punishment both of their abuse of plenty and of their symbolizing with strangers, Isa 1:7. The wine which they had laboured for, and which in their affliction they needed for the relief of those among them that were of a heavy heart, strangers drank it, to gratify their lusts with; this sore judgment was threatened for their sins, Lev 26:16; Deu 28:33. See how uncertain our creature-comforts are, and how much it is our wisdom to labour for that meat which we can never be robbed of.
2.The great fulness and satisfaction they should now be restored to (Isa 62:9): Those that have gathered it shall eat it, and praise the Lord. See here, (1.) God's mercy in giving plenty, and peace to enjoy it, - that the earth yields her increase, that there are hands to be employed in gathering it in, and that they are not taken off by plague and sickness, or otherwise employed in war, - that strangers and enemies do not come and gather it for themselves, or take it from us when we have gathered it, - that we eat the labour of our hands and the bread is not eaten out of our mouths, - and especially that we have opportunity and a heart to honour God with it, and that his courts are open to us and we are not restrained from attending on him in them. (2.) Our duty in the enjoyment of this mercy. We must gather what God gives, with care and industry; we must eat it freely and cheerfully, not bury the gifts of God's bounty, but make use of them. We must, when we have eaten and are full, bless the Lord, and give him thanks for his bounty to us; and we must serve him with our abundance, use it in works of piety and charity, eat it and drink it in the courts of his holiness, where the altar, the priest, and the poor must all have their share. The greatest comfort that a good man has in his meat and drink is that it furnishes him with a meat-offering and a drink-offering for the Lord his God (Joe 2:14); the greatest comfort that he has in an estate is that it gives him an opportunity of honouring God and doing good. This wine is to be drunk in the courts of God's holiness, and therefore moderately and with sobriety, as before the Lord.
3.The solemn ratification of this promise: The Lord has sworn by his right hand, and by the arm of his strength, that he will do this for his people. God confirms it by an oath, that his people, who trust in him and his word, may have strong consolation, Heb 6:17, Heb 6:18. And, since he can swear by no greater, he swears by himself, sometimes by his being (As I live, Eze 33:11), sometimes by his holiness (Psa 89:35), here by his power, his right hand (which was lifted up in swearing, Deu 32:40), and his arm of power; for it is a great satisfaction to those who build their hopes on God's promise to be sure that what he has promised he is able to perform, Rom 4:21. To assure us of this he has sworn by his strength, pawning the reputation of his omnipotence upon it; if he do not do it, let it be said, It was because he could not, which the Egyptians shall never say (Num 14:16) nor any other. It is the comfort of God's people that his power is engaged for them, his right hand, where the Mediator sits.
Instead of “there is none like you, until he sets Jerusalem right and makes it a shining example on the earth,” Symmachus has, “do not be silent and do not let him be silent until he prepares and makes Jerusalem to sing on the earth.” … For with the prophetic choir asking such questions, the Holy Spirit is encouraging them and exhorting them to continue in those prayers on behalf of those mentioned. So he says, “Don’t be silent and give no silence, that is, to the Lord who promises these things, until he has prepared and makes Jerusalem to sing on the earth.” He provides for the intercession made by the powers of all the people, that it should not be quiet or ever fall silent, but with shouts and unrestrained cries rouse him. The people’s intercession should never give God peace.
(Verse 6, 7.) I have set watchmen upon your walls, O Jerusalem, who shall never hold their peace day or night: you who make mention of the Lord, keep not silence, and give him no rest, until he establishes, and until he makes Jerusalem a praise in the earth. LXX: And upon your walls, O Jerusalem, I have set watchmen, who shall never hold their peace day or night, remembering the Lord: there is no one like you, if he corrects you, and he will make Jerusalem rejoice upon the earth. The Prophet said: 'For Zion I will not be silent, and for Jerusalem I will not rest, and so on until that place where the chapter is now completed: The bridegroom will rejoice over the bride; your God will rejoice over you.' And he had promised that he would pray day and night, so that the Savior and the Just One who had been promised would come, and like a lamp illuminate the whole world. After this, the person of God speaking to Jerusalem is introduced, that is, the Church of the early Christians, and the one that was built up in the Apostles and through the Apostles: 'I have set watchmen on your walls, who we can understand to be either angels or apostles, and all its rulers and teachers.' Those who guard the walls of the Church, lest our adversary the devil, who prowls around like a roaring lion, may seize an opportunity to devastate the flock of the Lord. The guardians should not be silent, neither during the day nor at night, neither in times of joy nor in times of sorrow; but should always pray for the mercy of the Lord, so that His flock and the walls of Jerusalem may be guarded and strengthened by His help. Therefore, a speech is directed to the same guardians and teachers: O you who remember the Lord and tirelessly pray for His mercy day and night, be careful never to let prayer be silent in your mouth. Do not give silence to him, I imply, O Lord; but always be annoying, opportune, importune, and imitate the interruption of a harsh judge. For if he has put aside the fierceness of his mind by constant supplication, how much more will the Heavenly Father give good things to those who ask? However, you should pray for a long time, until Jerusalem, which has fallen among the Jews and is both an example and a curse, is praised throughout the whole world. And why did the Seventy wish, because of what is contained in Hebrew, that you do not remain silent about it until she establishes and places praise in Jerusalem on the earth, saying, the meaning of which does not agree with what was said before: For there is no one like you, if she corrects and makes Jerusalem rejoice over the earth. Unless perhaps by this skillful eloquence we may add, that it may be said to the guardians of the Church, that none of them will be like those who have made it through their preaching, so that she may be corrected, and all the earth may rejoice in Jerusalem.
Jerusalem … there is nothing like you; for there is nothing like you among us. Nevertheless, because whatever he has surpasses the human by the excess of glory, God outstrips us by the glory of his divinity in his being good and compassionate.…If you could correct yourself, Jerusalem, that is, if you could change to spiritual worship, if you could … take notice of the things written by Moses, if you would receive God’s grace through faith and make his praise known through the earth, then you would make known the shining glory that is in Christ. This is the glory by which the Lord has sworn, since he has no one better to swear by. He has sworn “by his right arm,” in that those who of old afflicted you with great injustice would no longer get in your way.
Again, he gives the name Jerusalem to the bride but calls guards those who lead the godly people through city and town, those who night and day sing praises to God and guard the city. If one wants to take these as angels, one would not be far wrong. For it says, “The angel of the Lord will encircle those who are afraid and protect them.”
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SUMMARY
Isaiah 62:7 stands as a compelling divine injunction, calling God's people to relentless and persistent intercession. It urges them to "give Him no rest" until Jerusalem is not only fully established in its physical and spiritual glory but also becomes a universal beacon of praise throughout the earth. This verse encapsulates the Lord's unwavering commitment to His covenant city and extends an profound invitation for His people to partner with Him through unceasing prayer, thereby participating in the fulfillment of His glorious prophetic purposes for Zion, culminating in its ultimate restoration and exaltation among the nations.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 62:7 employs several potent literary devices to convey its urgent and profound message. The most prominent is Metaphor, particularly evident in the phrase "give him no rest." This is not to be interpreted literally as God requiring sleep or being subject to human weariness, but rather it vividly depicts the intense, unceasing, and persistent nature of the intercessory prayer God desires from His people. It suggests a relentless pursuit of God's declared will, a refusal to be silent or passive until the divine promise is fully realized. Additionally, there is an element of Personification applied to Jerusalem, which is to be made "a praise in the earth." While a city cannot literally praise or be praised in the human sense, its transformed state and the glory of God dwelling within it will cause it to be the object or source of universal praise and renown among all nations. This elevates Jerusalem beyond a mere geographical location to a powerful symbol of God's ultimate triumph, faithfulness, and glory. The command itself, with its strong imperative, could also be seen as a form of Hyperbole, emphasizing the extreme dedication, unwavering commitment, and holy importunity required for this level of fervent intercession.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 62:7 profoundly articulates the dynamic and often mysterious relationship between divine sovereignty and human responsibility in the realm of prayer. It reveals a God who has declared His immutable purposes for Jerusalem's glory and, in an astonishing act of condescension and grace, invites His people to participate actively in the outworking of these purposes through persistent, importunate prayer. This is not prayer as manipulation or an attempt to change God's mind, but rather prayer as alignment—a persistent echoing of God's own heart and a refusal to cease until His kingdom comes and His will is done on earth as it is in heaven. The verse underscores that God's promises are absolutely certain and will be fulfilled, yet He sovereignly ordains human intercession as a vital means for their manifestation, demonstrating His profound desire for partnership with His covenant people in the grand narrative of redemption and the ultimate establishment of His universal reign.
REFLECTION AND APPLICATION
Isaiah 62:7 serves as a profound and challenging call to a life characterized by unceasing, fervent intercession, reminding believers that our prayers are not merely passive requests but active, vital participation in God's unfolding redemptive plan. It challenges us to transcend sporadic or half-hearted petitions and instead embrace a relentless, persistent posture of prayer, refusing to be silent until we witness God's will manifest in our personal lives, our families, our communities, and the broader world. Just as God Himself is depicted as "restless" for Jerusalem's ultimate glory, so too should we cultivate a holy restlessness in our pursuit of His kingdom, praying with unwavering conviction for spiritual awakening, the advancement of justice, the global spread of the Gospel, and the flourishing of His Church. This powerful verse instills deep hope, assuring us that God's sovereign purposes will ultimately and triumphantly prevail, and it encourages us to embrace our role as spiritual "watchmen," vigilantly lifting up prayers for His glory to be fully revealed throughout the earth. Our intercession is a powerful, God-ordained means by which His promises become tangible realities, transforming both us and the world around us in the process.
Questions for Reflection
FAQ
Does "give him no rest" imply that God is unwilling or needs to be persuaded?
Answer: No, the phrase "give him no rest" (from H1824, dᵉmîy) does not imply that God is unwilling or needs to be persuaded against His will. Rather, it is a powerful anthropomorphism and a profound call to persistent, fervent intercession that aligns perfectly with God's already declared will and promises. In Isaiah 62:1, God Himself states, "For Zion's sake I will not keep silent, and for Jerusalem's sake I will not rest." The command to the watchmen in verse 7 is therefore an invitation to mirror God's own divine impatience and relentless pursuit of His purposes. It emphasizes the vital importance of human partnership in prayer, not as a means to manipulate God, but to participate actively and faithfully in the outworking of His sovereign plan and to demonstrate unwavering faith in His promises. It's about aligning our will with His and demonstrating a deep, unwavering desire for His kingdom to come and His will to be done.
What does it mean for Jerusalem to become "a praise in the earth"?
Answer: For Jerusalem to become "a praise" (H8416, tᵉhillâh) "in the earth" (H776, ʼerets) signifies its ultimate spiritual and physical exaltation and renown. It means that Jerusalem, once desolate and scorned, will be so completely restored, glorified, and established by God that it will become a source of universal honor, admiration, and worship. This praise is not merely for the city itself, but through the city, glory and adoration will be directed to God who dwells there. It speaks to a future, eschatological time when God's manifest presence and righteousness will shine forth from Jerusalem, attracting all nations to worship Him, as prophesied in passages like Isaiah 2:2-4 and Zechariah 8:20-23. It represents the culmination of God's redemptive plan, where His glory is fully manifested and universally acknowledged by all peoples.
CHRIST-CENTERED FULFILLMENT
Isaiah 62:7, with its fervent call to prayer for Jerusalem's establishment and its ultimate renown as "a praise in the earth," finds its profound and ultimate fulfillment in Jesus Christ and the glorious reality of the New Covenant. While the prophecy initially speaks to the literal city of Jerusalem, its deepest spiritual resonance points to the New Jerusalem, which is the bride of Christ, the Church, and ultimately the eternal city of God. Just as the ancient watchmen were commanded to give God no rest until the earthly Jerusalem became a praise, so too are believers today, as spiritual watchmen, called to persistent, unceasing intercession for the full establishment of God's kingdom through Christ and the glorification of His Church. Jesus Himself taught His disciples to pray with this very heart, instructing them, "Your kingdom come, your will be done, on earth as it is in heaven" Matthew 6:10. He is the true "establisher" (H3559, kûwn) of His people, declaring that He will build His Church, and the gates of hell will not prevail against it Matthew 16:18. Through His atoning sacrifice on the cross and His victorious resurrection, Christ has inaugurated the new creation, making His followers "a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into His marvelous light" 1 Peter 2:9. The ultimate "praise in the earth" (H8416, tᵉhillâh) is not merely for a physical city, but for the Lamb of God who was slain, whose radiant glory illuminates the heavenly Jerusalem and fills all creation Revelation 21:23. Thus, our persistent prayers today are for the completion of Christ's redemptive work, the full manifestation of His kingdom, and the glorious day when every knee will bow and every tongue confess that Jesus Christ is Lord, to the eternal glory of God the Father Philippians 2:10-11.