TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 62:6–9. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He promises those crying out and who give unceasing praise to the Lord, “While you are still speaking, behold, I am here.” … Now to those who will be worthy of the new age and involved in the things the Lord promises, he will no longer give their fruit to their enemies, but they will profit from these themselves. For they are correcting their lives in the direction of virtue and in godly manner are pursuing righteousness and enjoying their own harvest.
(Vers. 8, 9.) The Lord has sworn by his right hand and by the strength of his arm: If I give your wheat beyond food to your enemies, and if the sons of aliens drink your wine, in which you have labored: for those who gather it will eat it and praise the Lord, and those who carry it will drink it in my holy courts. LXX: The Lord has sworn by his right hand and by the strength of his arm: If I give my wheat beyond food to your enemies, and if the sons of aliens drink your wine, in which you have labored: but those who gather it will eat it and praise the Lord, and those who gather it will drink it in my holy courts. Almighty God, who said to the Church, 'I have set watchmen on your walls who shall never hold their peace day nor night. You who make mention of the Lord, do not keep silent, and give Him no rest till He establishes and till He makes Jerusalem a praise in the earth.' Now He swears by His right hand and by the arm of His strength. Concerning whom we frequently say that He is our Lord and Savior, who, according to the Apostle, is the power of God and the wisdom of God (1 Corinthians 1). He swears that the grain and wine of Jerusalem shall never be given as food to the enemies, nor shall aliens devour the labor of it; but those who sow in tears shall reap in joy, and those who reap, with joyful shouting, and with the chaff removed, they shall gather the pure grain into the barns. They themselves shall eat the labor of their hands, and shall lift up the Lord with eternal praise, and shall drink wine in His holy courts. Because either we understand many dwellings with the Father, if we accept them as the future blessedness in the kingdom of heaven, or certainly the Churches divided throughout the whole world, in which we are planted, and afterwards we will flourish in the house of the Lord. But when He says: I will no longer give your wheat to your enemies, and foreigners will not drink your wine, in which you have labored, He shows the previous labor of the Jews, and that all their works were possessed by demons when they were wavering between God and idols, when Elijah said to them: How long will you limp with both feet? if the Lord is God, follow him (III Kings XVIII, 21). And according to the typical history narrated in the book of Judges, the Midianites came and devastated their crops as far as Gaza, so that the food of men was turned into fodder for animals (Judges VI). This is the wheat and this is the wine that they will not eat unless they praise the Lord, and they will not drink unless in his holy courts, of which the Lord said during his passion: Amen, amen I say to you, I will not drink from the fruit of this vine until I drink it new in the kingdom of my Father (Mark XIV, 25). Which part of the Church is fulfilled when the Lord says to His disciples: Drink, my friends, and be intoxicated, my brothers, for wine gladdens the human heart (Psalm 104). And it is drunk in broad daylight by Joseph and his brothers (Genesis 44). And it will be fulfilled more fully when the earth is intoxicated with the blessings of the Lord. The wheat from which the heavenly bread is made, that is what the Lord speaks of: My flesh is truly food. And again regarding wine: And my blood truly is drink (John VI).
As you battle courageously, I will lead from the front. Since there is no one else better by whom one should swear, then by my own glory and by my own power I swear, since I will guard your harvest for you and stop those who are perpetual thieves, while you will profit from your own labors. Wheat and wine and food, spiritually speaking, signify the harvest of righteousness.
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Summary
Isaiah 62:8 presents a profound divine oath, where the LORD unequivocally pledges His omnipotent strength and unwavering commitment to His people, Zion (Judah). This powerful declaration assures a definitive end to the long-suffered exploitation and humiliation, promising that the fruit of their labor—represented by their corn and wine—will no longer be plundered by enemies or foreigners. Instead, the rightful inhabitants will enjoy the blessings of their toil, marking a comprehensive reversal of their fortunes and ushering in an era of divinely secured peace, prosperity, and justice, demonstrating God's absolute faithfulness to His covenant promises.
Context
Literary Context
Isaiah 62 is strategically positioned within the prophetic book, specifically within the "Third Isaiah" section (chapters 56-66), which primarily addresses the post-exilic community and the glorious future of Jerusalem. This chapter immediately follows the triumphant declarations of Isaiah 61, where the prophet, anointed by the Spirit of the Lord, proclaims good news to the afflicted, liberty to captives, and comfort to mourners. Chapter 62 builds upon this foundation by emphasizing God's intense, personal, and unceasing commitment to Jerusalem's vindication and exaltation. Verses 1-7 depict God's relentless pursuit of Zion's righteousness and salvation, likening Him to watchmen on the walls who will give Him no rest until Jerusalem becomes "a praise in the earth." Verse 8, therefore, serves as the divine guarantee, the solemn oath that undergirds all the preceding promises, ensuring the absolute certainty of Zion's future security and prosperity, particularly in enjoying the fruits of their land without fear of foreign appropriation. It solidifies the divine resolve promised earlier in the chapter.
Historical & Cultural Context
The historical backdrop for Isaiah's prophecies encompasses periods of immense national distress for ancient Israel, characterized by foreign invasions, conquest, and subsequent exile. The Assyrian Empire had already devastated the northern kingdom of Israel, and later, the Babylonian Empire conquered Judah, destroying Jerusalem and its sacred temple, and carrying its people into captivity. Throughout these tumultuous periods, the land and its agricultural produce were frequently plundered by conquering armies, leaving the Israelites to labor for the benefit of their oppressors. For an agrarian society, the loss of "corn" (grain) and "wine" (grape harvest) represented not only economic ruin and starvation but also a profound spiritual and social humiliation. These agricultural staples were considered tangible symbols of God's blessing and the joy of life. God's oath in Isaiah 62:8 directly addresses this deep-seated pain and injustice, promising a definitive end to this cycle of exploitation and a return to a secure existence where the people would enjoy the fruit of their own hands. This promise stands in stark contrast to the covenant curses outlined in passages such as Deuteronomy 28:33, which warns that "a nation whom you have not known shall eat the fruit of your land and the produce of your toil".
Key Themes
This verse powerfully contributes to several overarching themes prevalent in Isaiah and the broader biblical narrative. Firstly, it profoundly underscores Divine Oath and Unwavering Commitment. The LORD's act of swearing "by his right hand, and by the arm of his strength" signifies an unbreakable, irreversible promise, binding God by His own omnipotence and sovereign authority. This highlights the absolute reliability and immutability of God's covenant promises, echoing similar divine guarantees throughout scripture, such as those made to Abraham in Genesis 22:16-18, where God swears by Himself to bless Abraham abundantly. Secondly, it speaks to the End of Exploitation and Restoration of Prosperity. The core of the promise is that their agricultural produce will no longer be consumed by "enemies" or "sons of the stranger," symbolizing comprehensive economic security, the secure enjoyment of their hard work, and a complete reversal from plunder to abundance. This anticipates a time of peace and plenty, where the people will truly inherit the blessings of the land and their labor will not be in vain. Lastly, the verse powerfully affirms God's Justice and Faithfulness. It portrays God as a righteous judge who keenly observes the affliction of His people and acts decisively to rectify wrongs. His unwavering faithfulness to His covenant ensures that the labor of His people will not be in vain but will yield blessings for them, demonstrating His steadfast commitment to His people's well-being and their ultimate vindication, a theme central to Isaiah's vision of Zion's future glory and light.
Exposition and Analysis
Key Word Analysis
This primitive root literally means "to seven oneself," implying to bind oneself by an oath, as if by repeating a declaration seven times for emphasis and certainty. It signifies a solemn, unbreakable vow, emphasizing the absolute reliability and immutability of the promise made by the LORD. When God swears, it underscores the certainty of His word and His commitment to fulfill it, making the promise as firm as His own being.
In ancient Near Eastern culture and biblical symbolism, the right hand was universally associated with power, authority, strength, skill, and blessing. It was the hand used for wielding weapons, giving blessings, and exercising dominion. For the LORD to swear by His "right hand" means He is invoking His very essence of power and sovereign authority as the ultimate guarantee of His promise. It is an oath sealed by His omnipotence, signifying an irreversible and unchallengeable commitment to action.
This term refers to the arm, specifically as stretched out, and figuratively denotes force, power, or strength. It often represents the active exertion of power. When combined with "strength" (Hebrew, ʻôz'), it creates a powerful parallelism with "right hand," reinforcing the idea of God's irresistible might and His active ability to execute His will. It is not merely a promise, but a declaration of the divine, active power that will bring the promise to fruition, overcoming all opposition.
Verse Breakdown
"The LORD hath sworn by his right hand, and by the arm of his strength,"
This opening clause establishes the divine speaker and the absolute certainty of the promise. The LORD (Yahweh), the self-existent and covenant-keeping God, binds Himself with the most solemn oath possible. By invoking His "right hand" and "arm of his strength," He pledges His omnipotent power, sovereign authority, and active might as the guarantee of His word. This is not a casual statement but a profound, unchangeable declaration of His will and His unparalleled ability to perform what He promises, leaving no room for doubt regarding its fulfillment.
"Surely I will no more give thy corn [to be] meat for thine enemies;"
This is the first part of the specific promise, addressing a fundamental aspect of their national suffering. "Corn" (grain) represents the staple food, the fruit of the land's labor, and a primary symbol of sustenance and prosperity. The LORD promises that this vital produce will no longer be plundered or consumed by "enemies," referring to foreign invaders and oppressors who historically exploited Israel's resources. The phrase "no more give" indicates a definitive and permanent end to this cycle of exploitation, signifying God's direct intervention to protect His people's livelihood, dignity, and the fruit of their strenuous efforts.
"and the sons of the stranger shall not drink thy wine, for the which thou hast laboured:"
This second part of the promise parallels the first, using "wine" as a symbol of joy, celebration, and the rich bounty of the land, which also results from arduous "labour." "Sons of the stranger" refers to foreigners or aliens, specifically those who are hostile and have no rightful claim to Israel's blessings or who have unjustly taken them. The promise ensures that the people will enjoy the full fruit of their strenuous efforts, reversing the curse of working in vain for others' benefit. It speaks to a future where their labor yields personal blessing and joy, secured by divine decree, establishing a new era of secure enjoyment and prosperity.
Literary Devices
Isaiah 62:8 masterfully employs several literary devices to convey its powerful and reassuring message. Anthropomorphism is prominently featured in the phrase "by his right hand, and by the arm of his strength," attributing human body parts and actions to God. This device makes God's immense power and unwavering commitment comprehensible and relatable to human experience, emphasizing His active involvement and the tangible nature of His might. Metaphor is skillfully used with "corn" and "wine," which stand not merely for agricultural products but for the totality of sustenance, prosperity, joy, and the blessings derived from hard work and divine provision. Their consumption by "enemies" and "sons of the stranger" is a powerful metaphor for national humiliation, economic exploitation, and the denial of rightful inheritance. The entire verse functions as a Divine Oath or Solemn Vow, a formal and binding declaration made by God Himself, which serves as a powerful rhetorical device to assure the absolute certainty and irreversibility of the promised restoration. The repetition of the negative "no more" and "shall not" creates a strong sense of Anaphora and Emphasis, underscoring the definitive and permanent cessation of past suffering and the absolute certainty of future security and blessing.
Theological and Thematic Connections
Isaiah 62:8 stands as a powerful testament to God's unwavering faithfulness and His commitment to the ultimate restoration and flourishing of His people. It reveals a God who is not distant or indifferent to the suffering of His chosen ones but actively intervenes with His omnipotent strength to rectify injustice and fulfill His covenant promises. The divine oath highlights the immutability of God's character and word, assuring believers that His plans for their well-being and security are as certain as His own existence. This promise of enjoying the fruit of one's labor, free from exploitation, speaks to God's desire for His people's flourishing and their experience of true shalom—a comprehensive state of peace, wholeness, and prosperity—in His presence. It underscores that divine justice will prevail, and those who have suffered unjustly will ultimately be vindicated and blessed by God's mighty hand, demonstrating His steadfast love and covenant loyalty.
Reflection and Application
Isaiah 62:8 offers profound encouragement and a powerful anchor for faith in every generation. While its immediate context was the physical restoration of Israel after exile, its underlying principles resonate deeply with the spiritual journey of believers today. It reminds us that God is not passive in the face of injustice or suffering; rather, He actively intervenes with His sovereign power to bring about His purposes. In times when we feel our efforts are in vain, our resources exploited, or our hopes deferred, this verse assures us that God sees our labor, our tears, and our struggles. He is faithful to His promises, and He will ultimately bring about a time of peace, abundance, and the secure enjoyment of our blessings, whether in this life or in the life to come. It calls us to trust in His unwavering commitment, to persevere in faith, and to anticipate the full realization of His kingdom, where true justice and lasting joy will prevail for all who are His, knowing that His oath guarantees our ultimate victory and flourishing.
Questions for Reflection
FAQ
Why does God "swear" by Himself?
When God "swears" by His right hand and the arm of His strength, it signifies the highest possible form of divine assurance. Unlike humans who swear by something greater than themselves, God, being the ultimate and supreme authority, swears by His own immutable character, omnipotent power, and sovereign will. This act is not because God needs to prove Himself or gain credibility, but rather to provide an undeniable and unshakeable guarantee to His people, reinforcing the certainty and irreversibility of His promise. It underscores His absolute faithfulness and the reliability of His word, making it impossible for His promises to fail, as highlighted in Hebrews 6:17-18, which states that God "interposed with an oath, so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement". It is an act of condescension and grace, designed to build the confidence, hope, and unwavering trust of those to whom the promise is given.
What do "corn" and "wine" symbolize in this verse?
In the agrarian society of ancient Israel, "corn" (grain) and "wine" (from grapes) were not just commodities but fundamental symbols of sustenance, prosperity, and joy. They represented the basic necessities of life, the fruit of diligent labor, and the blessings of the land. When God promises that these will no longer be consumed by "enemies" or "sons of the stranger," it symbolizes a complete and definitive reversal of their fortunes. It signifies an end to exploitation, a return to economic security, the restoration of national dignity, and the ability of the people to enjoy the full benefits of their own hard work and God's provision. It points to a time of peace, abundance, and the restoration of their rightful inheritance, where their labor yields blessing for themselves, rather than for oppressors, a stark contrast to the curses described in Deuteronomy 28:30, where it is prophesied that "you shall plant vineyards and dress them, but you shall neither drink of the wine nor gather the grapes, for worms shall eat them".
Who are the "enemies" and "sons of the stranger" mentioned here?
Historically, the "enemies" and "sons of the stranger" refer to the various foreign nations and empires—such as the Assyrians, Babylonians, and others—who invaded, conquered, and exploited the land and people of Israel. These were literal adversaries who plundered their harvests, enslaved their people, and denied them the enjoyment of their own labor and God's blessings. Theologically, they represent any opposing force or power, whether human or spiritual, that seeks to oppress God's people, deny them their inheritance, or prevent them from experiencing the full blessings of God's covenant. In a broader spiritual sense, they can represent the forces of darkness and evil that seek to steal, kill, and destroy the fruit of our lives and faith, contrasting with the ultimate freedom and abundance found in Christ, as promised in John 10:10, where Jesus declares, "The thief comes only to steal and kill and destroy; I came that they may have life and have it abundantly".
Christ-Centered Fulfillment
Isaiah 62:8, with its powerful divine oath of ultimate security and the secure enjoyment of one's labor, finds its most profound and comprehensive fulfillment in the person and work of Jesus Christ. While the immediate context speaks to the physical restoration of Israel, the spiritual realities it foreshadows are fully realized in the new covenant established through Christ. He is the ultimate "arm of God's strength" through whom all of God's promises are secured and executed with divine authority. Through His atoning sacrifice on the cross and His glorious resurrection, Christ has delivered His people from the dominion of spiritual "enemies" and the "stranger" of sin, death, and the law, transferring them from the kingdom of darkness into His glorious kingdom, as Colossians 1:13-14 powerfully declares, "He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins". The "corn" and "wine" that were once plundered now represent the spiritual sustenance and joy that believers receive in Christ—His body and blood, the true bread of life and the new wine of the covenant, which nourish us for eternal life. We no longer labor in vain under the curse of sin, but our work in the Lord is never in vain, for 1 Corinthians 15:58 assures us, "Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain". Through Him, we are granted an eternal inheritance that can never be plundered, corrupted, or taken away, as 1 Peter 1:3-5 proclaims, "He has caused us to be born again to a living hope... to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you". The ultimate fulfillment of God's oath is seen in the new heavens and new earth, where God's redeemed people will dwell securely with Him, free from all sorrow, suffering, and the oppression of any enemy, forever enjoying the fruit of their redeemed lives in His glorious presence, as beautifully depicted in Revelation 21:3-4, "Behold, the dwelling place of God is with man... He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away".