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
2 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.
(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).
“They will eat and drink in the courts of my sanctuary.” These are the many mansions with the Father. He mentions “courts,” or “dwellings” as some prefer, and so consequently mentions the temple. He says, “Go out through my gates,” meaning the heavenly city with its mansions and gates, which will be revealed to the saints in the future, in the place of those called. For no one will enter who is crippled by hate, or anyone who seeks to enter under false pretences. No demon will enter, or anyone who has obstructed the kingdom. “Make a road for my people,” he says to the angelic powers. But some take these powers to signify the churches of the world, and that the stones in that road are snares laid by the enemy. But the guards (that is, the disciples) are told to keep those who enter on the way free from harm. For the Jews … like to dwell in legal figures, while Greeks stumble against the strange teaching. For they refer to words that the Jewish scribes have written. But the spiritual leaders cut down the wild thickets of scandalous unclarity and remove every obstacle to the knowledge of God. Therefore, Paul says to those from the circumcision, “There is neither circumcision nor uncircumcision” but only the keeping of God’s commands.
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Summary
Isaiah 62:9 presents a profound prophetic vision of divine restoration and abundant blessing for God's people, particularly Zion. It declares a dramatic reversal of their past suffering, promising that those who have diligently labored to gather the harvest will now personally enjoy its fruits. This act of consumption is not merely physical sustenance but is intrinsically linked to an outpouring of worship and thanksgiving to the LORD, taking place within the sacred precincts of God's holy dwelling. The verse thus signifies a renewed covenant relationship, unparalleled security, and the joyous experience of God's tangible presence and faithful provision.
Context
Literary Context
Isaiah 62 forms a fervent prayer and prophetic assurance regarding Zion's glorious future, following a period of desolation and exile. The chapter opens with God's unwavering commitment to Jerusalem's vindication and salvation, declaring that He will not rest until her righteousness shines forth like a blazing torch (Isaiah 62:1). It proceeds to detail new, honorable names for Zion, such as "Hephzibah" (My Delight Is in Her) and "Beulah" (Married), signifying a restored, intimate, and secure relationship with God (Isaiah 62:4). Immediately preceding verse 9, Isaiah 62:8 describes God's solemn oath that foreign nations will no longer consume the grain and wine for which His people have painstakingly labored. This divine pledge sets the stage for the triumphant fulfillment promised in Isaiah 62:9, which serves as the concrete manifestation of God's faithfulness to protect and bless the fruit of their toil.
Historical & Cultural Context
The prophetic words of Isaiah were delivered during a tumultuous period for Judah, encompassing the looming Assyrian threat and looking forward to the Babylonian exile and subsequent return. The vivid imagery of "gathering" and "eating" grain and "drinking" wine directly reflects the agricultural economy of ancient Israel, where harvests were the bedrock of survival and prosperity. Historically, Israel frequently endured foreign oppression, with invaders or conquerors seizing their produce, leading to famine, destitution, and a profound sense of injustice. The promise embedded in Isaiah 62:9 stands in stark contrast to this painful history, envisioning a future marked by peace, security, and self-sufficiency, where the people would enjoy the fruits of their own land without fear of plunder. The explicit mention of "the courts of my holiness" refers to the Temple courts in Jerusalem, the central locus of worship and national identity, underscoring the sacred and communal dimension of this promised restoration.
Key Themes
This verse powerfully articulates several core themes prevalent throughout the book of Isaiah and the broader prophetic literature. Divine Restoration and Blessing is paramount, highlighting God's unwavering faithfulness to His covenant people, reversing their past suffering and granting them abundance and vindication. The theme of the Enjoyment of Labor's Fruit underscores a return to justice and prosperity, where diligent work is rewarded and not plundered, symbolizing a divinely secured peace and well-being. Crucially, the verse intimately links physical blessing to Worship and Thanksgiving, demonstrating that true prosperity and divine provision are intended to lead His people into deeper communion and adoration. The setting "in the courts of my holiness" emphasizes God's Presence as both the source and the sacred context of these blessings, signifying a renewed, unhindered relationship and privileged access to the divine. This echoes the broader eschatological vision of a restored Zion where God dwells intimately among His people, as seen in passages like Zechariah 2.
Exposition and Analysis
Key Word Analysis
Meaning "to be clear (orig. of sound, but usually of color); to shine; hence, to make ashow, to boast; and thus to be (clamorously) foolish; to rave; causatively, to celebrate; also to stultify; (make) boast (self), celebrate, commend, (deal, make), fool(-ish, -ly), glory, give (light), be (make, feign self) mad (against), give in marriage, (sing, be worthy of) praise, rage, renowned, shine." In this context, "praise" signifies a joyful, public, and enthusiastic celebration of the LORD. It is a spontaneous overflow of profound gratitude and adoration, acknowledging His goodness, faithfulness, and power as the ultimate source of the abundant harvest and the restoration of their fortunes.
Meaning "a yard (as inclosed by a fence); also a hamlet (as similarly surrounded with walls); court, tower, village." Here, "courts" specifically refers to the outer courtyards of the Temple in Jerusalem, the sacred space where the people gathered for worship, sacrifices, and festivals. Its inclusion denotes a communal, public space consecrated for divine interaction, emphasizing that the enjoyment of God's blessings is to occur within the acknowledged sphere of His presence, transforming a physical act into a spiritual celebration.
Meaning "a sacred place or thing; rarely abstract, sanctity; consecrated (thing), dedicated (thing), hallowed (thing), holiness, ([idiom] most) holy ([idiom] day, portion, thing), saint, sanctuary." This term underscores the set-apart, consecrated, and pure nature of God's dwelling place and, by extension, the sacred character of the restored relationship between God and His people. The act of eating and drinking in the "courts of my holiness" elevates a physical act of sustenance into a spiritual communion, hallowed and sanctified by God's manifest presence.
Verse Breakdown
"But they that have gathered it shall eat it"
This clause introduces a dramatic reversal, directly contrasting the previous state of affairs described in Isaiah 62:8, where foreigners consumed the produce of Israel's labor. It promises that the rightful laborers, those who have invested their effort in cultivating and harvesting the grain, will now personally and securely enjoy the fruits of their toil. This signifies an end to oppression, a return to divine justice, and the re-establishment of economic stability and security for God's people.
"and praise the LORD;"
The act of physical consumption and enjoyment is immediately and inextricably linked to an act of spiritual worship. The material blessing is not an end in itself but a catalyst for profound spiritual devotion and gratitude. This highlights God's intention that His provision should lead His people into a deeper relationship of adoration and thanksgiving, acknowledging Him as the ultimate provider, protector, and restorer of all good things.
"and they that have brought it together shall drink it"
This clause parallels the first, extending the promise of direct enjoyment to the wine harvest. "Brought it together" refers to the gathering of grapes for wine production, reinforcing the comprehensive nature of the blessing. It reiterates the principle that those who have expended effort will now reap the full benefit of their labor, contrasting sharply with past experiences of plunder and deprivation.
"in the courts of my holiness."
This specifies the sacred location where this feasting and praising will occur. The "courts of my holiness" refer to the Temple courts in Jerusalem, the spiritual epicenter of Israelite worship and national life. This crucial detail transforms the enjoyment of the harvest into a sacred festival, implying that the blessings are experienced within God's protective, sanctifying presence. It underscores that the promised restoration is not merely material or economic but deeply spiritual, communal, and signifies a renewed, unhindered relationship and privileged access to God.
Literary Devices
Isaiah 62:9 skillfully employs several powerful literary devices to convey its message of profound restoration and blessing. The most prominent is Contrast, as the verse directly reverses the previous state of affairs (implied from Isaiah 62:8) where foreign nations consumed the harvest, now promising that the gatherers themselves will eat and drink. This creates a strong sense of divine justice, vindication, and a dramatic turning point. Parallelism is evident in the symmetrical structure, with "they that have gathered it shall eat it" paralleled by "they that have brought it together shall drink it," reinforcing the comprehensive and complete nature of the blessing for both grain and wine. Imagery is vivid and evocative, painting a picture of joyous feasting and communal celebration within the sacred space of the Temple courts, conjuring a sense of peace, abundance, and spiritual communion. Finally, Symbolism is deeply embedded, as the act of eating and drinking the harvest symbolizes not just physical sustenance but the full enjoyment of God's covenant blessings, security, and the restoration of national dignity, all culminating in heartfelt praise within God's holy and protective presence.
Theological and Thematic Connections
Isaiah 62:9 is a profound theological statement about God's unwavering faithfulness to His covenant promises and His ultimate desire for His people's holistic flourishing. It illustrates that divine blessing is comprehensive, encompassing both tangible material provision and intimate spiritual communion. The dramatic reversal of fortunes, from plunder and deprivation to secure enjoyment, powerfully underscores God's justice and His steadfast commitment to vindicate His oppressed people. Furthermore, the explicit link between consuming the harvest and praising the LORD within the "courts of my holiness" reveals that true prosperity is not merely about abundance, but about a life lived in grateful acknowledgment of God's sovereignty and within the sphere of His sacred, sanctifying presence. This verse anticipates a future time when God's people will not only be secure and prosperous but also profoundly devoted, their very lives becoming a continuous act of worship and thanksgiving.
Reflection and Application
Isaiah 62:9 offers enduring hope and a powerful call to profound gratitude for believers today. It serves as a vivid reminder that God is actively working to restore what has been lost, plundered, or diminished, whether physically, emotionally, or spiritually. Just as He promised ancient Israel the joyous privilege of eating their own harvest, He promises us the ultimate fulfillment of our labors and the secure enjoyment of His manifold blessings in our lives. This verse challenges us to critically examine our response to God's provision: Do we consume His gifts selfishly, or does our enjoyment lead us to heartfelt praise and worship "in the courts of His holiness"—that is, in a posture of reverence, communion, and humble acknowledgment of His sovereignty? It encourages us to trust implicitly in God's ultimate vindication and comprehensive restoration, even when present circumstances seem bleak, knowing with certainty that He is faithful to bring about a time when we will fully and joyfully experience the fruit of His abounding grace.
Questions for Reflection
FAQ
What is the significance of "courts of my holiness"?
The "courts of my holiness" (Hebrew: ḥaṣerōṯ qodšī) refers specifically and profoundly to the outer courtyards of the Temple in Jerusalem. This phrase is highly significant because it designates the sacred, consecrated space where the people gathered to worship, offer sacrifices, and celebrate festivals in the very presence of God. Its inclusion in Isaiah 62:9 means that the promised enjoyment of the harvest is not merely a secular, physical act of consumption but a sacred, communal celebration. It implies that the blessings are fully experienced within the sphere of God's acknowledged presence and protective care, signifying a restored, intimate relationship and unhindered access to Him. This detail elevates a physical feast into a spiritual festival of profound thanksgiving and communion.
How does this verse relate to the broader theme of restoration in Isaiah?
Isaiah 62:9 is a pivotal and powerful expression of the broader theme of restoration that permeates the entire book of Isaiah, particularly in its latter chapters (often referred to as "Second Isaiah"). The prophet consistently envisions a glorious future where God will dramatically reverse the fortunes of His exiled and suffering people, bringing them back to their land, rebuilding Jerusalem, and fully restoring their broken relationship with Him. This verse specifically addresses the economic and social dimensions of this restoration, promising a definitive end to foreign oppression and the secure enjoyment of the land's produce by its rightful laborers. This physical restoration is always intricately intertwined with spiritual renewal, leading to heartfelt praise and worship, as beautifully illustrated throughout Isaiah 62. It powerfully foreshadows a time of enduring peace, divine security, and unparalleled favor, culminating in a glorious new era for Zion.
Christ-Centered Fulfillment
Isaiah 62:9, with its profound promise of enjoying the fruits of labor in God's holy presence and praising the LORD, finds its ultimate and most glorious fulfillment in Jesus Christ. While the verse speaks to a physical restoration for ancient Israel, its deeper spiritual reality points directly to the new covenant established through Christ's redemptive work. Believers, through faith in Jesus, are brought into the "courts of God's holiness" not through a physical temple made with hands, but through direct, unhindered access to God's very presence by the precious blood of Christ (Hebrews 10:19-22). We "eat" and "drink" of spiritual nourishment, partaking in the Bread of Life and the Living Water, which are none other than Christ Himself (John 6:35; John 4:14). The "labor" whose fruit we now enjoy is not primarily our own physical toil, but the perfectly finished, once-for-all work of Christ on the cross, which brings us salvation, peace, and righteousness (Romans 5:1). Our praise to the LORD is no longer merely for a physical harvest, but for the immeasurable gift of eternal life, reconciliation with God, and adoption into His family, all made possible by the Lamb of God who takes away the sin of the world (Revelation 5:9-10). Thus, this verse profoundly foreshadows the spiritual abundance, joyous worship, and intimate communion that characterize the life of those redeemed by Christ, who are now themselves part of God's holy temple, the church (1 Peter 2:5).