2. A DISTANT VIEW OF THE COMPLETION OF SALTATION
a) How the Redeemer is Himself the Finisher of this Salvation
1 For Zions sake will I not hold my peace,
And for Jerusalems sake I will not rest,
Until the righteousness thereof go forth as brightness,
And the salvation thereof as [FN1] lamp that burneth.
2 And the Gentiles shall see thy righteousness,
And all kings thy glory:
And thou shalt be called by a new name,
Which the mouth of the Lord shall name.
3 Thou shalt also be a crown of glory in the hand of the Lord,
And a royal diadem in the hand of thy God.
4 Thou shalt no more be termed Forsaken;
Neither shall thy land any more be termed Desolate:
Aut thou shalt be called [FN2]Hephzi-bah,
And thy land [FN3]Beulah:
For the Lord delighteth in thee,
And thy land shall be married.
5 For as a young man marrieth a virgin,
So shall thy sons marry thee:
And [FN4]as the bridegroom rejoiceth over the bride,
So shall thy God rejoice over thee.
EXEGETICAL AND CRITICAL
1. The speaker is the same in this as in the preceding chapter. Great things had been promised in the previous discourse. Will all be fulfilled? The Anointed of God declares most decidedly, appealing to His love to Jerusalem as the surest guarantee, that He will not rest till Jerusalem is exalted to the highest pitch of glory, and as the appropriate expression of this glory, a new name is promised to her ( Isaiah 62:1-2). Jerusalem will then be the most beautiful royal ornament of the Lord her King ( Isaiah 62:3). The times are past when country and city could become desolate. There will be a double relation between Jerusalem and Jehovah, which cannot be dissolved, because it rests on the deepest and truest love. Jehovah will have pleasure in Jerusalem as a bridegroom in his bride. Therefore Jerusalem cannot again be separated from Jehovah, or from her children ( Isaiah 62:4-5).
2. For Zions sakerejoice over thee. ( Isaiah 62:1-5). We might almost have thought that the promise had reached its maximum at the close of chapter61, and that nothing greater could be added. But this is not the case. To our surprise we read, Isaiah 62:1, that the Messiah speaks of increasing effort which He will put forth to bring Jerusalem to the highest pinnacle of glory. We perceive from this that the accomplishment of salvation will take place gradually. That in chapter 62 the speaker is not the Prophet, but the Messiah, I maintain, with Stier and Delitzsch. [Here there is a mistake. Delitzsch makes the speaker in this chapter to be Jehovah. I translate from his Commentary: That Jehovah here speaks (LXX. Targum, Grotius, Vitringa, Luzzatto), is shown by Isaiah 62:6 a, and by the use of the word חָשָׁה which is the expression commonly employed by Jehovah when He lets the existing condition of things continue without interposing ( Isaiah 65:6; Isaiah 57:11; Isaiah 64:11; Isaiah 42:14).D. M.] The later interpreters for the most part regard the words as an utterance of the Prophet; But how could he hope to see all stages of this salvation accomplished? And how could he appoint the watchers spoken of in Isaiah 62:6? For to regard these watchmen as pious worshippers of Jehovah whom the Prophet appointed to call to Jehovah even as incessantly as he himself does ( Isaiah 62:1), is exegetical caprice. Intercessors, who by their supplications bring about the restoration of the walls of Jerusalem, are not watchers on the walls. For watchmen are set over something which already exists. Observe, too, the לְמַעַן which significantly stands at the be- ginning of the discourse, and is repeated in the i second member. Gods Anointed rests not, out of love to Zion. In His love, therefore, lies the security that Zion will have her right, that the promise given her will be kept. Is a better guarantee conceivable? He will not rest till her righteousness breaks forth as brightness, namely, the full brightness of the clear day, and her salvation as a blazing torch. The one of these images is taken from the day, the other from the night. By day there is no clearer light than that which comes from the sun; by night no light shines more brightly than a blazing torch. נֹגַהּ is here used as110; Isaiah 60:3; Isaiah 60:19. Righteousness and salvation correspond to one another, as in Isaiah 61:10; Isaiah 59:17; Isaiah 56:1; Isaiah 51:5-6; Isaiah 51:8, etc. When Israels righteousness and salvation have attained their culmination, then they will shine so brightly that all nations and kings must see them. I do not think that there is any essential difference between salvation and glory. Glory is only the side of salvation which strikes the eyes, which is outwardly conspicuous (comp. Isaiah 58:8). But when Israel has become new outwardly and inwardly, a new name is also appropriate for him. This new name represents, therefore, a new time, the time of which it is said: Behold, I make all things new ( Revelation 21:5). But only God Himself can appoint (נָקַב to pierce, perforare, notare, only here in Isaiah) this new name, which exactly corresponds to the essential nature of Israel. We perceive from this trait that the Prophet does not think merely of the restoration by Cyrus (comp. Revelation 2:17). How high the renovated Jerusalem will stand is seen from Isaiah 62:3. The crown is the ornament of a princes head. When Jerusalem is Jehovahs glorious crown, it is the first, highest, most precious jewel which He possesses (comp. Isaiah 28:1; Isaiah 28:5; Revelation 21). [It has been thought by some that there is a want of congruity in representing the crown as in the hand, instead of its being upon the head; but it must be obvious, that with no propriety whatever could the church be spoken of as placed on the head of Jehovah. The language is designed to teach the high estimation in which Jerusalem shall be held by the Most High, and her perfect security under His protection. Henderson, who rightly substitutes for hand, in the second member of Isaiah 62:3, palm, or the open I hand (כַּף),D. M.] The love of Jehovah effects that Jerusalem can never more be called Forsaken, nor her land Desolate; that, on the contrary, the city must be called My-delight-in-her, and the land Married. Thou shalt be called, is equivalent to Thou shalt be. [The E. V. translates the two first names, and gives the original forms of the two last. This is a manifest inconsistency. Azubah and Shemamah are the Hebrew words which are respectively rendered Forsaken and Desolate. Azubah and Hephzibah occur as actual names; the former was that of the mother of Jehoshaphat ( 1 Kings 22:42), the latter was the name of the mother of Manasseh ( 2 Kings 21:1). It is reasonable to suppose that the passage before us was written with allusion to the marriage of Hezekiah with Hephzibah, and that the imagery and form of expression here employed were suggested by that event. That marriage was evidently hailed with joy as full of promise. But Prayer of Manasseh, the son of Hezekiah by Hephzibah, brought ruin on Judah. This passage, then, could hardly have been written after the death of Hezekiah. Professor Plumptre pertinently asks: At what period towards the close of the captivity would the mind of a later writer have turned to so disastrous a marriage, and so ill-omened a name as that of Hephzibah, as, suggestive of hope and gladness?D. M.] The land shall be called בְּעוּלָהi.e, Maritata. The holy land shall not be a virgin chosen by no Prayer of Manasseh, nor a repudiated wife, nor a widow, but a wife living in the conjugal relation. And to this figure there shall correspond a double reality ( Isaiah 62:5). [Instead of thy sons,Lowth and many others would read thy builders, changing בָּנַיִךְ into בֹּנָיִךְ and they consider the plural to be used for the singular, Jehovah being the builder of Jerusalem, who marries her. This alteration has been made to remove the seeming incongruity of sons marrying their mother. The idea of the marriage of children with their mother is indeed incongruous, but not only is בָּעַל a noble word, which in itself expresses only taking possession of, but, moreover, church and home are blended together in the prosopopia.Delitzsch. The particles of comparison are to be supplied (Gesen.Gr. § 155,2 h). A young man by marrying wins for himself an inalienable right to have and to hold.Kay.D. M ]
b) How the Redeemer accomplishes the Salvation of Jerusalem by means of the watchmen whom he has appointed
6 I have set watchmen upon thy walls, O Jerusalem,
7 And give him no [FN7]rest, till he establish,
And till he make Jerusalem a praise in the earth.
8 The Lord hath sworn by his right hand, and by the arm of his strength,
[FN8]Surely I will no more give thy corn to be meat for thine enemies;
For the which thou hast laboured:
9 But they that have gathered it shall eat it,
And praise the Lord;
And they that have brought it together shall drink it
In the courts of my [FN11]holiness.
EXEGETICAL AND CRITICAL
1. As the Redeemer had said of Himself ( Isaiah 62:1) that He will not rest till Jerusalem has reached even the highest glory, so He declares here that He will also indirectly, and by means of others, contribute to the attainment of this high end, namely by means of watchmen, who shall do as He Himself: not rest nor be quiet till the end is reached. If these watchmen are to help to reach the goal, their labor takes place in the time which precedes the attainment of the end. And it is naturally assumed in regard to this time, that while it lasts there are still enemies who can hurt Jerusalem, and against whom one must be constantly on his guard. On the other hand, these watchmen are also to be remembrancers for Jehovah, appointed to remind Him incessantly that the work is not yet completed, that Jerusalem is not yet that which it is to be ( Isaiah 62:6-7). But Jehovah gives with an oath the comforting assurance, that Israel shall never again be the prey of the enemy, but shall rejoice evermore undisturbed in communion with their God, and shall partake to His praise of the fruits of their land ( Isaiah 62:8-9).
2. I have setcourts of my holiness.
Isaiah 62:6-9. We must here above all hold fast that the subject of הפקדתי must be the same as that of אחשׁה and אשׁקוט Isaiah 62:1. It is therefore the Anointed of the Lord who here speaks. [The appointment of officers in the church is in the New Testament ascribed to both God and Christ, 1 Corinthians 12:28; Ephesians 4:11.D. M.]. When Hebrews, on the one hand, perceives the necessity of appointing watchmen on the walls of Jerusalem, and, on the other hand, has the power to do this, He must be the Lord of Jerusalem, and also in some sense absent from it. And when He charges these watchmen to cry to Jehovah continually, and to let Him have no rest till He make Jerusalem a praise in the earth, it is clear that He regards Jehovah as still standing above Himself. [But it is the Prophet who here suddenly breaks in, and addresses the Lords remembrancers.D. M.]. The Prophet, then, means to say that the Jerusalem restored according to chapter 61 by the working of the Messiah will be a city well built, and well provided with walls, but will still have enemies to fear, and not yet be the immediate theatre of the might and glory of her Lord. For when her Lord and Bridegroom has appointed watchmen, who cry to God incessantly for her (as e.g., Moses Exodus 17:11 sqq, and Samuel 1 Samuel 7:8 sqq.; 1 Samuel 8:6; 1 Samuel 15:11; 1 Samuel 12:16-23; Psalm 99:6; Jeremiah 15:1), this intimates not only the presence of enemies, but also His own absence. He still needs representatives who in His name and Spirit, and also in His place exercise the office of guardians and watchmen in two ways; while they, on the one hand, warn against enemies; on the other, pray to God without ceasing for protection and help. [These watchmen strikingly contrast with those described Isaiah 56:10.D. M.]. The Jerusalem that after the Exile was restored, had still, even after the rebuilding of its walls, enemies enough, against whom it needed guardians and watchmen even as much as intercessors. The Zion of the New Testament has also enemies of every kind, but has also guardians and watchmen ( Ephesians 4:11 sqq.), who as Jacob ( Genesis 32:24 sqq.) have in their office to wrestle with God and men. For the Zion of the New Testament with all her superiority over that of the Old, has yet a still higher ideal which she strives after: the heavenly Jerusalem. [The rendering in the text of the E. V.: Ye that make mention of the Lord can plead in its favor prevailing usage. But the marginal rendering, Ye that are the Lords remembrancers is supported by Isaiah 43:26 where Jehovah speaks put me in remembrance and by the context, in which Zions watchmen are commanded to importune Jehovah till He fulfil His promise by glorifying Jerusalem. The הַמַּזְכִּירִים אֶתי֯ here addressed are thus exhibited as those who put Jehovah in remembrance. D. M.]. The prayer of these watchmen is answered. [The assurance that follows is intended rather to inspire them with confidence in prayer. D. M.]. Jehovah has sworn (the distinction between his right hand and the arm of his strength is merely rhetorical) that the still threatening enemies shall not hinder the peaceful prosperity of Jerusalem, nor her communion with her God. Here again the Prophet lays on Old Testament colors. He represents the enemy as a barbarous horde of Amalekites or Midianites, that makes an irruption into Palestine when the harvest is ripe, in order to carry it off (comp. Judges 6:3; Deuteronomy 28:33). This shall not happen any more. The Israelites shall in the future enjoy the fruit of their labor undisturbed, thanking God alone for the same and giving Him the glory ( Deuteronomy 14:22-26). [In the courts of my sanctuary cannot mean that the produce of the harvest will be consumed only there (which is inconceivable), but only signifies, with allusion to the legal ordinance respecting the second tithe which was to be consumed by the landed proprietor and his family, with the addition of the Levites and the poor, in the holy place before the Lord, Deuteronomy 14:22-27, that the partaking of the produce of the harvest will be consecrated by religious feasts. Thoughts of all Israel being then a nation of priests, and of all Jerusalem being a sanctuary, are not contained in this promise. It declares only this, that the enjoyment of the blessing of the harvest will henceforth be unimpaired, and will take place with grateful acknowledgment of the Giver, and Song of Solomon, because sanctified by thanksgiving, it will itself become a religious service. This is what Jehovah has sworn by His right hand, which He lifts up only to attest the truth, and by His mighty arm which irresistibly executes what He has promised. Delitzsch. D. M.].
c) General survey of what is accomplished by the Redeemer
10 Go through, go through the gates;
Prepare ye the way of the people;
Cast up, cast up the highway;
Gather out the stones;
Lift up a standard for the people.
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 [FN12]work before him.
12 And they shall call them,
[FN13]The holy people, The redeemed of the Lord:
And thou shalt be called, Sought out, A city not forsaken.
EXEGETICAL AND CRITICAL
1. The Prophet in these words again briefly states all that belongs to the positive saving work of the Redeemer. He begins, therefore, with the summons to prepare the way for those returning from the Exile, and on all sides to give the signal to set out ( Isaiah 62:10-11); for with the deliverance of Israel from the Babylonian exile, the time of salvation extending to the appearance of the New Jerusalem begins. The last and highest glory the Prophet at the close briefly characterizes by ideal names ( Isaiah 62:12).
2. Pass throughnot forsaken.
Isaiah 62:10-12. The liberation of Israel from the Babylonian captivity is the beginning of redemption. Then the cry shall be heard: Go through the gates. These gates are not those of the cities of Palestine which are to be entered, but the gates of the Babylonian cities out of which they are to move; for this summons stands at the head, and after it comes the mention of the way which is to be prepared. The summons Isaiah, therefore, to be understood as Isaiah 48:20; Isaiah 52:11. פַּנּוּ and סֹלּוּ are repeated from Isaiah 57:14. To whom are these imperatives addressed? To all, both Jews and Gentiles (comp. עַל הָעַמִּים at the close of Isaiah 62:10), who have to assist in making the return home practicable, easy and glorious. But we must not suppose that the summons must be literally carried out. Who built a highway (מְסִלָּה) for the Israelites when they came out of Egypt? Yet it is said in Isaiah 11:16 that for the remnant returning from Assyria there should be a highway like that on which Israel came out of Egypt. The expression is employed for rhetorical effect. סקלו מאבן means that where the way should be rough and stony, the stones should be removed. This is not to be literally understood, but to be taken generally of the removal of all obstacles (comp. Isaiah 57:14 b). On the construction, comp. Isaiah 7:8; Isaiah 17:1; Hosea 9:12. But as the exiles are not all in one country, the chief land of the Exile, but are scattered in all regions of the world, the command is at the same time issued to give them all the signal to return home. [Lift up a standard above the nations. This is the most accurate rendering, and is given by Luther, Alexander and Delitzsch.Dr. Naegelsbach takes עַל in a loose sense as equivalent to אֶל or לְ, and supposes that the signals are to be set up for the nations that shall accompany Israel. D. M.]. That what is said in Isaiah 62:11 does not relate merely to a proclamation published in the realm of Cyrus ( Ezra 1:1), is evident, because this call is to sound forth to the end of the earth. The dominion of Cyrus did not reach so far, but the Israelites were in exile to the ends of the earth. The message must therefore reach the most distant nations, and no Israelite, even though living alone among the heathen, shall be forgotten (comp. Isaiah 11:11; Jeremiah 3:18; Jeremiah 16:14 sqq.). [It has been made a question whether the pronoun his (in his reward, etc.), refers to Jehovah or to the nearest antecedent, Salvation; and if to the latter, whether that word is to be translated Saviour, as it is by Lowth and in the ancient versions. This last is a question of mere form, and the other is of but little exegetical importance, since the Saviour or salvation meant is clearly represented elsewhere as identical with God Himself. The last clause is a repetition of Isaiah 40:10, and if ever the identity of thought, expression and connection served to indicate identity of subject, it is so in this case. Alexander. This interpreter maintains that the plain sense of the words, the context here, and the analogy of Isaiah 40:10, are all completely satisfied by the hypothesis that the Messiah (or Jehovah) is here described as coming to His people, bringing with Him a vast multitude of strangers, or new converts, the reward of His own labors, and at the same time the occasion of a vast enlargement to His Church. D. M.]. The names, Isaiah 62:12, are memorials of blessing, for Israel will certainly be that which it is called (comp. on Isaiah 32:5 sqq.). The expression עַם הַקֹּדֶשׁ occurs exactly no where else in the Old Testament. But compare Daniel 12:7; Daniel 7:27. The expression גְּאֻלֵי יהוה is found in Isaiah only here; further in Psalm 107:2 (comp. פְּדוּיִיִ י׳35:10; Isaiah 51:11). Jerusalem shall be called Derushah, the Sought out (the city desired and beloved by all), and the antithesis is added in the expression לא נעזבה.
DOCTRINAL AND ETHICAL
1. On Isaiah 62:1. How could the eternal Word keep silence? Christ is never silent; let us, therefore, never be weary to hear and to learn His word. Leigh. [Christ loved His church and gave Himself for it that He might sanctify and cleanse it, and that He might present it to Himself a glorious church. His Zion is very dear to Him, and He gives her the glory which the Father gave to Him ( John 17:22). He never forgets her, never ceases to work for her good, and to intercede for her. What precious consolation we find in the declaration contained in this first verse, when it is regarded as coming from the mouth of Christ Himself! We may sing upon certainty of success before-hand, even in our winter storm, in the expectation of a summer sun at the turn of the year. No created powers in Hell, or out of Hell, can mar the music of our Lord Jesus, nor spoil our song of joy. Let us then be glad, and rejoice in the salvation of our Lord; for faith had never yet cause to have wet cheeks, and hanging-down brows, or to droop or die....If Christ were buried and rotten among the worms, we might have cause to look like dead folks, but the Lord liveth, and blessed be our Rock, Rutherfords Letters, 182.D. M.].
2. On Isaiah 62:2 b. The new name is the correlative of the new creation. But only God Himself will appoint the new name. Only God the omniscient, the searcher of hearts, before whose eyes all things are naked and opened, is able to give this new name, for He only knows perfectly the inward nature of the new creature. When we read ( Revelation 2:17) that no one will know the new name but he who receives it, this cannot mean that no one will be acquainted with this name, that it will be a hidden, secret name, as, e.g., Macrobius (Saturn. III:9) speaks of a secret name of the city of Rome with which even the most learned were unacquainted. For we read ( Revelation 19:12) that Christ has such a name written which no man knew, but He Himself. And this name is then mentioned, Revelation 19:13. He is called: the Word of God. The sound of the name is known, but its deep significance no one understands but He who bears it. It follows that what we read in Isaiah 62:4 of this chapter cannot possibly be the new name referred to in Isaiah 62:2. For Hephzibah and Beulah are like Azubah (For-saken) and Shemamah (Desolate). The former names come in the place of the latter. But Azubah and Shemamah were never actual names. And so Hephzibah and Beulah cannot be actual names. [That שֵׁם is not to be understood of a mere name, but has special reference to state and character, is obvious from the common idiom by which anything is said to be called what it really is. See Isaiah 1:26. Henderson. Who can understand all that is contained in the name Hephzibah as applied by the Lord to His church? There is a mystery of grace and condescension in this significant name which we cannot fully comprehend. Only God Himself could give such a name to His church.D. M.].
3. On Isaiah 62:6 sq. No one should venture to serve as a spiritual watchman who has not been set by Christ Himself on the walls of Jerusalem. Leigh. [God is so far from being displeased With our pressing importunity, as men commonly are, that He invites and encourages it, He bids us cry after Him. He bids us make pressing aplications at the throne of grace, and give Him no rest, Luke 11:5-6. He suffers Himself not only to be reasoned with, but to be wrestled with. Henry.D. M.].
4. On [The public welfare and prosperity of Gods 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 posterity2) That it may be great, may be a praise in the earth; that it may be praised, and that God may be praised for it. We must persevere in our prayers for mercy to the church till mercy comes; we must do as the Prophets servant did, go yet seven times, till the promising cloud appear, 1 Kings 17:44. It is a good sign that God is coming to 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. Henry. The Lords Remembrancers put God in remembrance of His own promises. As Jacob, Genesis 32.: Thou saidst. Comp. 2 Samuel 7:25. This is their all-prevailing plea. Therefore they find in their heart to pray. 2 Samuel 7:27.D. M.]
5. On [Nothing is a more certain indication of liberty and prosperity than thisthat every man may securely enjoy the avails of his own labor. In nothing is a state of liberty and order more distinguished from tyranny and anarchy than this. Nothing more certainly marks the advance of civilization; and nothing so much tends to encourage industry and to promote prosperity....And as the tendency of true religion is to repress wars, and to establish order, and to diffuse just views of the rights of Prayer of Manasseh, it everywhere promotes prosperity by producing the security that a man shall enjoy the avails of His own productive industry. Wherever the Christian religion prevails in its purity, there is seen the fulfilment of this prophecy; and the extension of that religion everywhere would promote universal industry, order and law.BarnesD. M.]
6. On Isaiah 62:10. Every Christian teacher should let the imperatives that are found here sound daily in his ears and heart. For Christ has spoken them to him also. As often as a fit of slumber or laziness comes upon thee in the discharge of thy office, bethink thyself that Christ is standing behind thee and calling to thee: Go through, go through! Prepare the way, prepare the way! Lift up a standard! Leigh.
7. On. Isaiah 62:11. Adventus Christi vulgo triplex statuitur: humiliationis, sanctificationis, glorificationis. Foerster. Christ first came from above down to earth visible to all in the form of a servant. Secondly, He comes continually from above invisibly, by His Spirit in the word and sacrament that He may sanctify us. Thirdly, He will come again from above visible to all, not in the form of a servant, but in glory ( Matthew 25). This three-fold coming of the Lord must be continually held before the church that the Bride may be ready when the Bridegroom comes.
8. On [None are to be called the redeemed of the Lord but those that are the holy people; the people of Gods purchase is a holy nation. And they shall be called sought out; God shall seek them out, and find them wherever they are dispersed, eclipsed or lost in a crowd; men shall seek them out that they may join themselves to them, and not forsake them. It is good to associate with the holy people, that we may learn their ways, and with the redeemed of the Lord, that we may share in the blessings of the redemption. Henry.D. M.]
1. On Isaiah 62:1-5. We have here an appropriate text for a sermon on the future prospects of the church. Mark 1) The foundation of the churchs hope, 2) The object of that hope. The foundation is the love which the Lord bears to His church ( Isaiah 62:1 : For Zions sake, Isaiah 62:4 b and5). The object of hope is a. Redemption from long-prevailing evils ( Isaiah 62:4 a); b. A new life ( Isaiah 62:1 b, Isaiah 62:2 a, Isaiah 62:3); c. A new name ( Isaiah 62:2 b).
2. On Isaiah 62:6-7. The duty and aim of Christian ministers1) Their duty: a. toward men; not to be silent with exhortations and warnings; b. toward God; not to be silent with intercessions ( Isaiah 62:6 b and7 a). 2) Their aim: that the church of the Lord be built up and perfected ( Isaiah 62:7 b).
3. On [This verse may properly be employed to form the basis of a discourse against the doctrine of the Communists, who would deprive others of the fruit of their industry.D. M.]
4. On Isaiah 62:10-12. Three things are here contained: 1) An invitation to all to meet the Messiah who is about to appear; 2) The proclamation of His advent; 3) The fit designation of those who receive the Lord with joy. Carpzov.
FN#1 - aburning torch.
FN#2 - That is; My delight is in her.
FN#3 - That Isaiah, Married.
FN#4 - Hob. with the joy of the bridegroom.
FN#5 - all the day and all the night.
FN#6 - Or, ye that are the Lords remembrancers.
FN#7 - Heb. silence.
FN#8 - Heb. If I give, etc.
FN#9 - strangers.
FN#10 - new wine.
FN#11 - sanctuary.
FN#12 - recompense.
FN#13 - people of the sanctuary.
These files are a derivative of an electronic edition available at BibleSupport.com. Public Domain.
Lange, Johann Peter. "Commentary on Isaiah 62". "Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical". https://www.studylight.org/
the Third Sunday after Easter