For Zion's sake will I not hold my peace. Isaiah 62:1 The Church blessed and made a blessing J. A. Alexander. (vers. 1-12): — The words of the great Deliverer are continued from the foregoing chapter. 1. He will not rest until the glorious change in the condition of His people is accomplished (ver. 1). 2. They shall be recognized by kings and nations as the people of Jehovah (vers. 2, 3). 3. She who seemed to be forsaken is still His spouse (vers. 4, 5). 4. The Church is required to watch and pray for the fulfilment of the promise (vers. 6, 7). 5. God has sworn to protect her and supply her wants (vers. 8, 9). 6. Instead of a single nation, all the nations of the earth shall flow into her (ver. ,10). 7. The good news of salvation shall no longer be confined, but universally diffused (ver. 11). 8. The glory of the Church is the redemption of the world (ver. 12). ( J. A. Alexander. ) The gradual development of the glory of Jerusalem F. Delitzsch, D. D. " For Zion's sake I shall not be silent, and for Jerusalem's sake I shall not rest, until her righteousness breaks forth like morning-splendour, and her salvation like a burning torch." ( F. Delitzsch, D. D. ) The moral illumination of the world J. Summerfield, M. A. I. THE PRESENT IMPLIED OBSCURITY OF THE CHRISTIAN CHURCH. "The righteous One and the Saviour" (Vulgate). Whenever the righteous One and Saviour are hidden there is obscurity. II. HER ANTICIPATED GLORY. The burning lamp is a symbol of the presence of Jehovah. Jesus is termed "the brightness of His Father's glory and the express image of His person." Connect both the figures in the text. The Sun of Righteousness shall go forth like the light of the morning. 1. Manifestly. Light maketh manifest. 2. Irresistibly, as the light of the morning. 3. Universally. As all the earth turns to the sun, all are visited by the morning light. "Righteousness shall go forth as brightness" in all the earth. III. THE MEANS BY WHICH THE WORK IS TO BE ACCOMPLISHED. "For Zion's sake I will not hold My peace, and for Jerusalem's sake I will not rest." Some think these are expressions of Jehovah. Correct or not, it is a Scriptural truth; it has long lain near the heart of God! Others, that Jesus is the speaker. The world is His purchased property, but His own world received him not. Yet the Father has pledged Himself to vindicate His right: "Ask of me." The most common opinion is that these words are Isaiah's, as a man of God and as a minister of God. It is proper to be used by all who mention the name of the Lord. Human agency, then, is the means employed. In providence God helps man by man. In grace the same. The Word of God is to be carried and held forth as light. The text indicates the manner also. 1. It shall be consistent — prayer and exertion. "Not hold my peace, not rest." 2. Affectionate exertions also — from a principle of love. "For Zion's sake." 3. Persevering. "Until the righteousness go forth." ( J. Summerfield, M. A. ) The extension of the Gospel C. Bridges, M. A. I. THE BLESSING OF THE GOSPEL AS APPLIED TO YOUR OWN SOULS. Two inclusive blessings, righteousness and salvation. II. THE EXTENSION OF THIS BLESSING THROUGHOUT THE EARTH. It is evident that it is in the promise of God that it shall be so, because it is made the subject of the persevering intercession of Christ. "For Zion's sake will I," etc. III. THE GROUND OF OUR ENCOURAGEMENT FOR THE EXTENSION OF THIS BLESSING. What can be stronger? It is the grace of the intercession of the Son of God. ( C. Bridges, M. A. ) Divine unrest U. R. Thomas, B. A. (with vers. 6, 7): — I. THE CAUSE OF DIVINE UNREST. The needs of the Church, Zion; the condition of the city, Jerusalem. It is in the lack of "righteousness," the need of "salvation." This is still true of our Churches and cities. The sin is pro. found, the sorrow unfathomable. Yet there is not total darkness. There is twilight; but all the Divine yearning is, that the twilight may brighten into noon. II. THE NATURE OF THIS DIVINE UNREST. It is not chiefly that of indignation at wrong, but it is the unrest of anxiety for others, the unrest of pity. It is — 1. Unselfish. 2. Universal. Even God will share it. III. THE MANIFESTATION OF THIS DIVINE UNREST. 1. In loud human proclamation of the truth. 2. In prayer to God. 3. In God's unrest, in which He gives Jesus to save and bless. Christ's piercing cry of grief, "O Jerusalem," utters the unrest in God. Learn —(1) The remedy for all the unrest of the universe. "Righteousness," "Salvation."(2) The opportunity good men have for communion with God. Be unhappy because of the sin and sorrow in the world. Have fellowship with Christ. Share the Divine unrest. ( U. R. Thomas, B. A. ) The heavenly workers and the earthly watchers A. Maclaren, D. D. (with vers 6, 7) — 1. The preceding chapter brings in Christ as proclaiming the great work of deliverance for which He is anointed of God; the following chapter presents Him as treading the wine-press alone, which is a symbol of the future judgment by the glorified Saviour. Between these two prophecies of the earthly life and the still future judicial energy, this chapter lies, referring, as I take it, to the period between these two — i.e. to all the ages of the Church's development on earth. For these Christ here promises His continual activity, and His continual bestowment of grace to His servants who watch the walls of Jerusalem. 2. Notice the remarkable parallelism in the expressions: "I will not hold My peace;" the watchmen "shall never hold their peace." And His command to them is literally, "Ye that remind Jehovah — no rest (or silence) to you! and give not rest to Him." So we have here Christ, the Church and God, all represented as unceasingly occupied in the one great work of establishing "Zion ' as the centre of light, salvation and righteousness for the whole world. I. THE GLORIFIED CHRIST IS CONSTANTLY WORKING FOR HIS CHURCH. We are too apt to regard our. Lord's real work as all lying in the past, and, from the very greatness of our estimate of what He has done, to forget the true importance of what He evermore does.. He was received up into heaven, and sat on the right hand of God. In that session on the throne manifold and mighty truths are expressed. It proclaims the full accomplishment of all the purposes of His earthly ministry; it emphasizes the triumphant completion of His redeeming work by His death; it proclaims the majesty of HIS nature, which returns to the glory which He had with the Father before the world was; it shows to the world, as on some coronation day, their King on His throne, girded with power. But whilst on the one side Christ rests as from a perfected work which needs no addition nor repetition, on the other He rests not day nor night. When the heavens opened to the rapt eyes of John in Patmos, the Lord whom he beheld was not only revealed as glorified in the lustre of the inaccessible light, but as actively sustaining and guiding the human reflectors of it. He "holdeth the seven stars in HIS right hand," and "walketh in the midst of the seven golden candlesticks." Not otherwise does my text represent the present relation of Christ to His Church. "I will not rest." Through all the ages His power is in exercise. He inspires in good men all their wisdom: and every grace of life and character. Nor is this all. There still remains the wonderful truth of His continuous intercession for us. In its widest meaning that word expresses the whole of the manifold ways by which Christ undertakes and maintains our cause. So we have not only to look back to the cross, but up to the throne. From the cross we hear a voice, "It is finished." From the throne a voice, "For Zion's sake I will not hold My peace, and for Jerusalem's sake I will not rest." II. CHRIST'S SERVANTS ON EARTH DERIVE FROM HIM A LIKE PERPETUAL ACTIVITY FOR THE SAME OBJECT. "I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night. On the promise follows, as ever. a command "Ye that remind Jehovah, keep not silence." There is distinctly traceable here a reference to a twofold form of occupation devolving on these Christ-sent servants. They are watchmen, and they are also God's remembrancers. In the one capacity as in the other, their voices are to be always heard. The former metaphor is common in the Old Testament, as a designation of the prophetic office, but, in accordance with the genius of the New Testament, as expressed on Pentecost, when the spirit was poured out on the lowly as well as on the high, on the young as on the old, and all prophesied, may be fairly extended to disignate not some select few, but the whole mass of Christian people. The remembrancer's priestly office belongs to every member of Christ's priestly kingdom, the lowest and least of whom has the privilege of unrestrained entry into God's presence-chamber, and the power of blessing the world by faithful prayer. 1. Our voices should ever he heard on earth. A solemn message is committed to us by the very fact of our belief in Jesus Christ and His work. 2. Our voices should ever be heard in heaven. They who trust God remind Him of His promises by their very faith; it is a mute appeal to His faithful love, which He cannot but answer. Beyond that, their prayers come up for a memorial before God. and have as real an effect in furthering Christ's kingdom on earth as is exercised by their entreaties and proclamations to men. 3. These two forms of action ought to be inseparable. Each, if ,genuine, will drive us to the other, for who could fling himself into the watchman's work, with all its solemn consequences, knowing how weak his voice was, and how deaf the ears that should hear, unless he could bring God's might to his help? And who could honestly remind God of His promises and forget his own responsibilities? 4. The power for both is derived from Christ. He sets the watchmen; He commands the remembrancers. And, as the Christian power of discharging these twofold duties is drawn from Christ, so our pattern is His manner of discharging them, and the condition of receiving the power is to abide in Him. Christ asks no romantic impossibilities from us, but He does ask a continuous, systematic discharge of the duties which depend on our relation to the world, and on our relation to Him. III. THE CONSTANT ACTIVITY OF THE SERVANTS OF CHRIST WILL SECURE THE CONSTANT OPERATION OF GOD'S POWER. "Give Him no rest: " let there be no cessation to Him. These are bold words. Those who remind God are not to suffer Him to be still. The prophet believes that they can regulate the flow of Divine energy, can stir up the strength of the Lord. It is easy to puzzle ourselves with insoluble questions about the co-operation of God's power and man's; but practically, is it not true that God reaches His end, of the establishment of Zion, through the Church? The great reservoir, is always., full to the brim; however much. may be drawn from it, the water sinks not a hair's breadth; but the bore of the pipe and the power of the pumping-engine determine the rate at which the stream flows from it. "He could there do no mighty works because of their unbelief." ( A. Maclaren, D. D. Hindrances to the spread of the Gospel Leonard Woods, D. D. Our particular inquiry is, What obstacles to the conversion of the world are found among those who, in different ways, are enlisted in the cause of foreign missions? I. THE DEFECT OF OUR CHRISTIAN CHARACTER, OR THE WANT OF A HIGHER DEGREE OF HOLINESS. II. THE DIRECT INDULGENCE OF AFFECTIONS WHICH ARE SELFISH AND EARTHLY. III. DIVISION AND STRIFE AMONG CHRIST'S FOLLOWERS. IV. THE UNNECESSARY EXCITEMENT OF POPULAR PREJUDICE. V. FALLING SHORT IN OUR DUTY IN REGARD TO THE BENEVOLENT USE OF PROPERTY. VI. THE WANT OF A PROPER FEELING AND ACKNOWLEDGMENT OF OUR DEPENDENCE ON GOD FOR THE SUCCESS OF OUR EFFORTS. ( Leonard Woods, D. D. ) The encouragements and duties of Christians James Parsons. I. ENCOURAGEMENTS. 1. There are declarations respecting the character and essential attributes of God, as, for example, His sovereignty, His power, His justice, His wisdom, His love; even from which, if we had no express or specific direction, we might justly and safely infer that the Almighty cannot always permit His own world to remain the almost unmitigated form of general apostasy and wretchedness; and that for the sake of His own glory He will cause a vast and mighty change, by which the revolt of the world shall be terminated, and by which it shall be recovered and reclaimed to Himself., 2. There are declarations with regard to the sufficiency and design of our Saviour's sacrifice ( John 1:29 ; John 12:32 ; Hebrews 2:9 ; 1 John 2:2 ). That the sacrifice of Christ, of which such is the declared sufficiency and design has hitherto but very partially and imperfectly accomplished its object is plain; that, so long as the world continues as it is, that partiality and imperfection must still continue is plain also; and we must therefore judge that it never can fulfil the objects for which it was originally offered, except in the final effusion of the Divine Spirit among all the nations of the earth. 3. There are declarations in regard to thee majesty and extent of the Saviour's exaltation and royalty. As the reward and the recompense of His sufferings, He has been made the possessor of a wonderful mediatorial kingdom, a kingdom in the gaining and maintaining of the authority of which the Spirit is the agent, and the Word is the instrument — that kingdom in which the Spirit, through the Word, is destined to maintain a universal sway ( Psalm 2:7, 8 ; Isaiah 9:6 ; Psalm 62:8 , etc.). 4. There are those declarations with regard to the final and renovating change, as we find them expressed throughout the general structure of the prophetical writings. Because He who cannot lie has promised, therefore we believe. II. OBLIGATIONS. 1. There are peculiar duties pressing upon the ministers and other public officers of the Church of Christ. The ministers are called upon to cultivate peculiar eminence in personal holiness; they ought to cultivate an enlarged and most accurate acquaintance with evangelical truth, an ardent zeal for the glory of God, a tender compassion for the souls of men! They ought to give themselves up wholly to their high vocation. They ought to labour with quenchless ardour and perseverance, while prayer ought to be, as it were, their very food, their very air, and their very being. As to the other public officers of the Church, their special duty appears to be the following — exemplary firmness in the belief of Christian doctrine, in the practice of Christian precepts, and in the manifestation of a Christian spirit; fervent, brotherly love amongst themselves, towards all their fellow-Christians, and especially towards the poor, whose interest they are invoked to superintend; cheerful assistance to the pastors of the flock, in all measures which may be deemed proper for preserving the purity of the Church, and for the conversion of the ungodly; and an earnest endeavour with regard to all departments of Christian character, that they may shine as lights in the world. 2. But there are general duties which press upon all the members of a Christian Church.(1) A careful avoidance of all worldly conformity.(2) The practice of sincere brotherly affection towards all other followers of the Lord Jesus Christ.(3) Increased zeal in maintaining and extending that ministry which has been ordained for the conversion of men.(4) A strong mental confidence in the fact that the change upon which our aspirations have been fixed shall actually be accomplished. There is nothing by which God is so much dishonoured as unbelief.(5) There must also be the spirit of importunate prayer (vers. 1, 6). ( James Parsons. ) Intercessory prayer and the Divine reapers The prophet here tells us — I. WHAT HE WILL DO FOR THE CHURCH (ver. 1). II. WHAT GOD WILL DO FOR THE CHURCH (vers. 2-5). 1. The Church shall be greatly admired. "And the Gentiles shall see thy righteousness" etc. 2. She shall be truly admirable. "Thou shalt be called by a new name, etc. Two names God shall give her. (1) He shall call her His crown (ver. 8). (2) He shall call her His spouse (vers. 4, 5). ( M. Henry . ) And thou shalt be called by a now name. Isaiah 62:2 The new name Homiletical Library. (with ver. 12): — According to the Hebrew idiom, the name which expresses the nature and character of a person is used as equivalent to that nature and character. The promises of these verses involve, accordingly, far more than appears .upon the surface. I. THE NEW NAME ABOLISHES THE OLD. In the prophetical writings Israel's sins are very plainly described and very faithfully upbraided. The favoured people are called rebels and traitors, idolaters and spiritual adulterers. Upon their repentance, the old reproach is wiped away, and the old appellations are discarded. This is how Divine mercy treats all true penitents and believers. Former sins are forgotten, former rebukes are reversed, former sentences of condemnation are cancelled. II. THE NEW NAME EXPRESSES A NEW CHARACTER. The Christian dispensation, by peculiar agencies and spiritual powers, for the removal of the nature and life of men ( 2 Corinthians 5:17 ). In accordance with the fact is the expression of the fact; in accordance with the new nature, the new birth, the new life, is the new name. III. THE NEW NAME IS SIGNIFICANT OF A NEW STATE OF FAVOUR AND ACCEPTANCE. Especially those upon whom the great change has passed are the Lord's. His possession and property, His beloved and honoured, for whom no privileges are too great and no dignities too eminent. The new name is His name who confers it, and who delights to deem and to call His beloved ones His own. ( Homiletical Library. ) Thou shalt also be a crown of glory. Isaiah 62:3-5 Zion a crown of glory God's hand F. Delitzsch, D. D. It is only through figurative representations that prophecy here sees what Zion will be in the future; she becomes a crown of adornment, a tiara (the head-dress of the high priest, Exodus 33:4 ; Zechariah 3:5 ; and of the King, Ezekiel 21:26 ) of royal dignity in the hand of Jehovah her God. It is a leading feature in the picture that Jehovah holds the crown in His hand. Zion is not the ancient crown which the Eternal bears on His head, but she is the crown which He holds in His hand, because in Zion He is recognized by all creation; the whole history of redemption is the history of Jehovah's taking the kingdom and bringing it to perfection, in other words, the history of the working out of this crown. ( F. Delitzsch, D. D. ) Thou shalt no more be termed Forsaken. Isaiah 62:4 A joyful change of condition J. A. Alexander. "No more shall it be called to thee (shalt thou be called) Azubah (Forsaken), and thy land shall no more be called Shemamah (Desolate); but thou shalt be called Hephzibah (My delight is in her), and thy land Beulah (Married), for Jehovah delights in thee, and thy land shall be married. The joyful change of condition is expressed in the prophet's favourite manner, by significant names. The common version not only mars the beauty of the passage, but renders it in some degree unintelligible to the English reader, by translating the first two names and retaining the others in their Hebrew dress. It is obvious that all four should be treated alike, i.e. that all the Hebrew forms should be retained, or none. Henderson prefers the latter method, on the ground ,that "the names are merely symbolical, and will, never be employed as proper names. It is probable, however, that they were all familiar to the Jews as female names in real life. This we know to have been the ease with two of them ( 1 Kings 22:42 ; 2 Kings 21:1 ). It is better, therefore, to retain the Hebrew forms, in order to give them an air of reality as proper names, and at the same time to render them intelligible by translation. In the last clause there is reference to the primary meaning of the verb, viz. that of owning or possessing; and as the inhabitants of towns are sometimes called in Hebrew their "possessors," its use here would suggest, as at least one meaning of the promise, thy land shall be inhabited, and so it is translated in the Targum. ( J. A. Alexander. ) Spiritual espousal J. B. Owen, M. A. I invite your attention to some reflections on the Scriptural use of marriage, as a type of the mystical union betwixt Christ and His Church. This tender, beautiful image implies — I. CHOICE. In all nations there has been the instinctive rule that the initiative choice is not with the bride, but with the bridegroom. Its spiritual parallel is in the declaration of Jesus to His disciples, "Ye has not chosen Me, but I have chosen you." "I am jealous over you," said Paul, "with godly jealousy, for I have espoused you to one husband, that I may present you as a chaste virgin to Christ." At the same time all are bound, because all are invited, to "seek the Lord while He may be found," to "choose this day whom ye serve;" then the farther element in the marriage symbol will be verified. II. DEVOTION. You will love Him because He first loved you. It is often observed in ordinary married life, how the mutual love of husband and wife enables them to bear, not only without bitterness or mutual recriminations, but with a greater clinging to, and confidence in each other, the trials, sorrows, and burdens of life. Love lightens the load, when each one, for the other's sake, cheerfully takes his or her share. The love of Christ endears Him to the believer, and the believer to Him. III. INSEPARABLE UNION. Earthly ties of man and wife are liable to many incidents of severance. Necessities of particular callings in life sometimes separate them, lands and seas asunder. Guilt, aversion, insanity, disease and death, often dissolve the union, which once bid fair to be firmly riveted "till death them should part." The believer's union with Christ is liable to no such disastrous issues. Not that this consolatory doctrine dispenses with the necessity of a faithful, obedient, and devout course of effort to maintain the unity of the Spirit in the bond of peace and in righteousness of life. The Divine idea of marriage is a united family, basing its bond of union on the unity of its parentage. "For this cause shall a man leave his father and mother," etc. True spiritual union with Christ involves an ascendency of affection. "If any man love father or mother more than Me," etc. In a deep sense it may be said of Christ and His disciple, "They twain are one Spirit." ( J. B. Owen, M. A. ) Thy land shall be married. "Thy land shall be married i.e. it shall become fruitful again and be replenished. 1. Her sons shall heartily espouse the land of their nativity, and the interests of it, which they had for a long time neglected, as despairing ever to have any comfortable enjoyment of it. Thy sons shall marry thee, i.e. they shall live with thee, and take delight in thee. When they were in Babylon, they seemed to have espoused that land, for they were appointed to settle, and to seek the peace of it ( Jeremiah 29:5-7 ); but now they shall again marry their own land, "as a young man marrieth a virgin" that he takes great delight in, is extremely fond of, and is likely to have many children by. It bodes well to a land when its own natives and inhabitants are pleased with it, prefer it before other lands; when its princes marry their country, and resolve to take their lot with it. 2. Which is much better, her God shall betroth her to Himself in righteousness ( Hosea 2:19, 20 ). ( M. Henry . ) Monopoly and communism T. De W. Talmage, D. D. I propose to name some of the suitors who are claiming the hand of this Republic. 1. There is a greedy, all-grasping monster who comes in as suitor seeking the hand of this Republic, and that monster is known by the name of Monopoly. His sceptre is made out of the iron of the rail-track and the wire of telegraphy. He does everything for his own advantage and for the robbery of the people. Such monopolies imply an infinite acreage of wretchedness. Great monopolies in any land imply great privation. 2. Another suitor claiming the hand of this Republic is Nihilism. He owns nothing but a knife for universal blood-letting and a nitro-glycerine bomb for universal explosion. He believes in no God, no government, no heaven, and no hell, except what he can make on earth. He slew the Czar of Russia, killed Abraham Lincoln, and would put to death every king and president on earth, if he had the power. ( T. De W. Talmage, D. D. ) for as a young man marrieth a virgin. Isaiah 62:5 Fervid devotion to a cause H. P. Liddon, D. D. It is difficult to see how any real parallel can exist between an intellectual interest or reasoned sense of duty to a public cause or institution, although prescribing exertion and even sacrifice, and the spontaneous, glowing, fervid devotion of a young man to his chosen bride. Say you so? Then let me say that as yet you know not some salient features of human nature. As a matter of fact abstractions, as we call them, do provoke passion; the passion of love and the passion of hate, no less truly than do concrete and visible objects. Millions of human beings have worked, suffered, fought and died for these very abstractions; for a political or social doctrine, for the fame of a fallen dynasty, for the credit of some secret club or association, for a country that has been crushed out of existence, for some wild undemonstrable theory, for some baseless or grotesque superstition, no less than for a true and soul-inspiring faith or principle. ( H. P. Liddon, D. D. ) Practical devotion to the Church of Christ H. P. Liddon, D. D. Isaiah's comparison would suggest that the devotion of her sons to the city of God would have three characteristics. I. AN UNRESERVED, WHOLE-HEARTED DEVOTION; a devotion which bestows on its object its best and its all. "With my body I thee worship; and with all my worldly goods I thee endow," is the language not only of a Christian Church formulary, but of the human heart in its better mood, throughout all time; and it marks the first characteristic of that devotion to the Church of God which Isaiah saw in vision across the centuries. Undoubtedly a partial fulfilment of Isaiah's prophecy may be recognized in the love and service which Israel after the flesh received from a long line of patriot children. Noblest among them were the Maccabees; but they were only samples of a spirit which was shared, in their day and afterwards, by thousands of their countrymen. That temper was indeed too often mingled with moral alloy that sullied its purity. But the men who saved their country from the cultured Paganism of Antiochus Epiphanes, and who even after the utter ruin of their sacred house by Titus, rose once and again to pour out their blood like water in an unavailing struggle with Imperial Rome at the epoch of its greatest military power, were assuredly not men only under the sway of a common or sordid motive. In their love to "Jerusalem the Holy," whose name was stamped upon their coins, they surely exhibit the careless self-abandonment of the passion which gives itself without stint to the object of its choice. The Lord had chosen Zion to be a habitation for Himself, and this choice made her, to those who had faith in it, the object of a passionate attachment in some respects without a parallel in history. Now, our Lord proclaimed and founded, within the Jewish nation, yet with a capacity and, indeed, an internal necessity of passing beyond its bounds, a new Society, which was to be more to the intellect and heart of man than the Greek ????? , or the Roman World Empire, or the Jewish theocracy itself, ever had been or could be; yet which should sanction and satisfy, in ample measure, those instincts of union, brotherhood, improvement, order, of which earlier forms of association among men were the outcome and assertion. This Society, in virtue of its origin, its object, and its compass, He named the Kingdom of Heaven. Certain is it that the Church of Christ has inspired millions of Christians with mingled love and enthusiasm. If we believe that Christ's Church, though built upon the foundation of apostles and prophets, has for the chief cornerstone, Himself; if we see in her, not a self-formed collection of individuals who agree in following Him, but, as Scripture says, His Body, instinct with His life; if for her He shed His most precious blood that He might present her glorious and immaculate in the realms of purity; then, in making much of her, we surely are doing no wrong to Him. Only because, notwithstanding the sears and stains which mark her sojourn here below, she is yet so intimately His, should she be so precious to His servants; — drawing the noblest souls into the highest paths of service. II. THE DEVOTION WHICH ISAIAH PREDICTS WILL BE DISINTERESTED. The truehearted bridegroom marries, not that he may win rank or wealth, or public recognition, or any outward advantages whatever., he weds his" bride" for her own sake, because she is what she is, because in wedding her he finds the joy and satisfaction of his heart. It is "for better for worse, for richer for poorer, in sickness and in health." So was it also to be with the espousals of the soul. The Holy Bride is wooed for her own sake, and not for anything that she may bestow on those who would win her. III. AND THE PROPHET'S COMPARISON SUGGESTS A DEVOTION THAT WILL LAST TILL DEATH. "Till death us do part." Weariness, impaired health, diminished opportunities for usefulness may come with years; but the tie of sacred service to the cause and Church of Christ can only end with life. ( H. P. Liddon, D. D. ) I have set watchmen upon thy walls, O Jerusalem. Isaiah 62:6, 7 The watchman's call T. Davies, M. A. The prosperity of the kingdom of Jesus Christ, which teaches the Gentile world through Hebrew channels, depends on two conditions — watchfulness and prayer. To the latter of these subjects this discourse will be devoted. Let us dwell on importunity in prayer. "And give Him no rest." I. THIS IS A CALL TO THE INDIVIDUAL CHRISTIAN, and to a particular duty. Personal devotion will largely relate to matters affecting the individual and the family, but it must not stop there. The Christian must not forget that he is a member of the great Catholic Church, and must bear its burdens on his spirit to God in prayer. II. THE CHURCH ALSO MUST MEET ON SPECIAL OCCASIONS TO PRAY FOR A LARGER OUTPOURING OF THE HOLY GHOST. III. BY A FEW CONSIDERATIONS WE WILL ENDEAVOUR TO ENFORCE THE DUTY. 1. One is the fact that God has promised to meet us on the ground of earnest and constant prayer. 2. The history of importunate prayer is full of marvels. 3. If we survey the situation of the Church, and call to mind the responsibility which rests upon it, our own souls would be moved to greater earnestness. Precious souls are perishing around us; the Cross of Calvary, the love of God, the traditions of the Church, conscience, humanity, the judgment, heaven, hell, beseech us to rescue the perishing. There is but one power that will make the Church of Christ equal to every task which the Master has set before it — earnest prayer. 4. Importunate prayer ends in praise. Jerusalem will be established, and will become the praise — the glory — of the earth. 5. Although prayer in all its aspects is the inheritance of every Christian, yet every Christian is not a watchman. Therefore a word to Church leaders will be in place. Let them look round and survey the state of the Church. ( T. Davies, M. A. ) The saints' importunity for Zion's prosperity J. Hill. It is a truth which holds good, both in Scripture and experience, that the care of Zion lies at the bottom of all God's powerful actings among the sons of men. All that He is and does, in the methods of His common and extraordinary providence, is for the sake of His Church, which is the principal cause and interest; He has in the world. I. WHAT ARE THOSE SHAKINGS TO WHICH THE CAUSE AND CHURCH OF CHRIST ARE EXPOSED IN THE EARTH? 1. There are shakings to which the cause of Christ is exposed, which arise from outward violence ( Psalm 2:2 ). 2. There are shakings which arise from inward decays A building will shake and totter and grow ruinous, without any outward violence, if the foundation is undermined '; or if the pins and fastenings, whereby it is held together, decay. This is the ease(l) When Gospel-truth is perverted or denied.(2) When Gospel-holiness is neglected.(3) When love is not cultivated. II. WHEN MAY GOD BE SAID SO TO ESTABL

Benson Commentary Isaiah 62:1 For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. Isaiah 62:1-2 . For Zion’s sake — Namely, the church’s sake, Zion and Jerusalem being both put for the church, Hebrews 12:22 . Will I not hold my peace — It appears from the last verse of the preceding chapter, that this is immediately connected with it, and these may be considered as the words of the prophet, or, as Vitringa thinks, of a prophetic choir, representing the whole body of the ministers of God, and, among these particularly, the apostles and evangelists, at the beginning of the gospel; declaring that they will not be silent, till the righteousness of the church, that is, its redemption, (alluding to the redemption of the Jewish Church from Babylon,) shall go forth as brightness, &c. — That is, till the kingdom of God shall be most brightly and completely revealed. Others, however, think that the prophet speaks here as the type of Christ, and in his name, and that Christ is to be considered here as declaring his resolution not to cease interceding for the church until it should be freed from the obloquy and reproach, the vexations and persecutions of the Jews and heathen; until its righteousness should be placed in a clear light, and all those crimes which were falsely charged on the Christians by their enemies, (namely, respecting their nightly assemblies, their killing of infants, and drinking their blood, their promiscuous lust, &c.,) should be undeniably confuted. For when the assemblies of the Christians came to be held openly, and in the day-time, and were frequented by greater numbers, all these calumnies were proved to be false. And when Constantine came to the empire, especially when he came to have the sole command, the Christian religion was raised out of its state of obscurity, was placed in a true and conspicuous point of view, and freed from the unmerited reproach that had been cast upon it. And the Gentiles shall see thy righteousness — Thy innocence with respect to the things laid to thy charge, and the blamelessness, usefulness, and the holiness of thy members. Or, they shall acknowledge that God has justly honoured thee, and thereupon shall join themselves to thee. And all kings thy glory — Those that were wont to scorn thee, shall now be taken up with the admiration of thy glory. And thou shalt be called by a new name — Not the seed of Abraham, or the children of Israel, but the people and children of God; or by the name mentioned Isaiah 62:4 . Which the mouth of the Lord shall name — Thou shalt be brought into a new state, far more glorious than formerly, whereof God shall be the author. Or, thou shalt be called by another name, as it is expressed Isaiah 65:15 . A name, the honour whereof shall make thee famous; ye shall be called Christians. Isaiah 62:2 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. Isaiah 62:3 Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God. Isaiah 62:3 . Thou shalt be a crown of glory — Or, a beautiful crown, as Bishop Lowth renders ????? ????? . The expression is meant to set forth the dignity of her state. In the hand of the Lord — Preserved and defended by God’s hand. And a royal diadem — The same thing with the former for substance. Or the royal priesthood, whereof the apostle speaks, 1 Peter 2:9 . In the hand of thy God — Or palm, or grasp, as ?? Šought rather to be rendered. The meaning is, that the Christian Church should become glorious in the hand of the Lord, that is, under his protection and blessing, and that God would hold it fast in his hand, figuratively speaking, and in the very palm of it, as what was extremely dear and precious in his sight, so that none should take it from him. Isaiah 62:4 Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the LORD delighteth in thee, and thy land shall be married. Isaiah 62:4-5 . Thou shalt no more be termed Forsaken — As a woman forsaken by her husband. Neither shall thy land be termed Desolate — Neither shall thy places of worship be empty, and thine ordinances of service be unfrequented. He alludes to the desolation of Judah during the Babylonish captivity. But thou shalt be called Hephzibah — My delight is in her; a new name, agreeing with her new condition; and thy land, Beulah — Married, agreeing to her new relation. Whereas she was in a desolate condition, she shall now be as a woman well married, to the great improvement of her state. And thy land shall be married — Thou shalt see the increase of thy children again in the land, as the fruit of thy married condition, who, by reason of thy being forsaken of thy husband, were, in a manner, wasted and decayed: and this refers to the great enlargement of the church in the gospel days. Or, thy land shall be possessed, as ???? may be properly rendered, and so the expression answers to desolate. Thou shalt be no more desolate, but possessed. For as a young man marrieth a virgin — In whom he takes great delight, and whom he exceedingly loves; so shall thy sons marry thee — That is, they shall live with thee, and take great delight in thee. For, as Lowth justly observes, “the word marry is not to be taken strictly, for it would be improper to say that children married their mother.” Thus the LXX., ???? ????????????? ?? ??????? , so shall thy sons dwell with thee. Bishop Lowth, however, instead of sons, renders ???? thy builder, or creator, altering or disregarding the Hebrew points. This emendation, it most be acknowledged, would clear the prophet of the impropriety of using a similitude, which implies that Jerusalem was guilty of incest in marrying her sons; and at the same time would add not only grace but force to the whole verse, which, so altered, runs thus: For, as a young man marrieth a virgin, so shall thy Creator marry thee. And as the bridegroom, &c. — The former interpretation, however, which has the sanction of the LXX., and which the present pointing of the Hebrew requires, seems preferable. In the first clause, As a young man marrieth a virgin, Sir John Chardin, in his MS. note on the place, considers the prophet as expressing himself according to the custom of the East, which was, and is, “for youths, that were never married, always to marry virgins; and widowers, however young, to marry widows.” See Harmer’s Observ., 43. p. 482. Isaiah 62:5 For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. Isaiah 62:6 I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence, Isaiah 62:6-7 . I have set watchmen, &c. — The word ??????? , thus rendered, signifies properly those priests and Levites who kept watch day and night about the temple, and is from them applied to the spiritual watchmen and ministers of the Christian Church. They are said to be set upon the walls of the spiritual Jerusalem, in allusion to sentinels placed upon the walls of besieged cities, from whence they have an extensive prospect, that they may observe and give notice of the motions of the enemy. Which shall never hold their peace day nor night — There shall be a vigilant, faithful, and diligent ministry, willing to endure hardships, and constant in their work of teaching and warning the people, or of interceding for them, which constancy is intimated here by day and night. Ye that make mention of the Lord — That is, that are his servants, and acknowledge your relation to him as such: see Isaiah 26:13 . Here especially are meant his servants in ordinary, his remembrancers, as the word ???????? may be properly translated, either such as put God in remembrance of his promises, or such as make the Lord to be remembered, putting his people in mind of him. Keep not silence — As if he had said, Since God, by his peculiar goodness and care of his church, hath appointed watchmen to be placed upon its walls, that they may constantly watch for its safety, therefore do you, who are intrusted with this office, perform your parts diligently, and intercede continually with him, that he would graciously fulfil the magnificent promises which he has made to it. In the command here given, not to keep silence, Bishop Lowth thinks there is an allusion to the manner in which watches are kept in the East. “Even to this day,” says he, “they are performed by a loud cry, from time to time, of the watchmen, to mark the time, and that very frequently, and in order to show that they themselves are constantly attentive to their duty.” “The watchmen in the camp of the caravans go their rounds, crying, one after another, ‘God is one, he is merciful,’ and often add, ‘Take heed to yourselves.’” — Tavern. Voyage, de Perse, lib. 1. chap. 10. And give him no rest — Persevere, and be importunate in your supplications. Observe, reader, fervency and importunity in prayer are very acceptable to God, as implying the sincere and earnest desire of the person praying for the blessings which he asks: see Luke 11:5-10 ; and Luke 18:1-7 . Till he establish, &c. — Till he so settle his church on sure foundations, and enlarge its borders, that it shall become a blessing to all nations, and all nations shall praise him for it, Psalm 67:3-4 ; or that it may be praised, and become renowned and famous in the eyes of the whole world. Isaiah 62:7 And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. Isaiah 62:8 The LORD hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: Isaiah 62:8-9 . The Lord hath sworn by his right hand — “Lifting up the hand was a ceremony used in swearing, Deuteronomy 32:40 ; Ezekiel 20:5 ; Ezekiel 20:15 . And here God swears by that very hand which used to be held up at the taking of an oath; that is, he swears by his power and might, as it follows, that the enemies of his people should not interrupt that peace and plenty which he should give them, but that they should quietly enjoy his blessings with hearts full of thankfulness for them. This must relate to some happier condition than the Jews enjoyed after their return from captivity, when their enemies frequently invaded them, and, at last, the Romans destroyed both their temple and nation.” — Lowth. The passage is undoubtedly metaphorical; and is to be understood of the free and undisturbed enjoyment of the spiritual blessings of religion, which God will grant the Christian Church in the latter days: and “the oath which ushers in this promise proves that it will be exactly and punctually performed.” See Joel 2:24 ; and Joel 3:18 ; Jeremiah 31:12 ; Zechariah 9:17 . The expressions in the next verse, particularly in the latter part of it, allude to the ordinances of the law, which required the people to spend their first-fruits, and other hallowed things, at the temple, in a thankful acknowledgment to God for his blessings, Deuteronomy 12:11 ; and Deuteronomy 14:23 ; Deuteronomy 14:26 . Isaiah 62:9 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 holiness. Isaiah 62:10 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. Isaiah 62:10 . Go through the gates — Namely, the gates of Babylon, which shall be thrown open, that those confined in that idolatrous city may leave it with freedom, and return to the land of Israel. In other words, for the expressions are metaphorical, let all obstructions be removed out of the way of the heathen, that they may have free liberty to bid adieu to their idolatries and vices, and come to, and unite themselves with, the Christian Church. Or, the words may be considered as a command given to the ministers and friends of the church to go forth through Zion’s gates, to invite the nations of the earth to turn to God, and join themselves to his people; and, in order thereto, as far as possible, to prepare their way plain before them, as it follows; or to endeavour to win them over by their pure doctrine, their holy lives, and benevolent actions. The expressions are twice doubled, to give them the greater emphasis. Gather out the stones — Let no rock of offence, or stone of stumbling, remain in the way. As if he had said, Go to and fro, and remove every scandal and impediment, and make plain paths for their feet, Romans 14:13 . Lift up a standard — An allusion to generals, who usually set up their standards that the soldiers may know whither to repair from all quarters: see Isaiah 49:22 . Thus is Christ held forth in the preaching of the gospel. Isaiah 62:11 Behold, the LORD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. Isaiah 62:11-12 . The Lord hath proclaimed unto the end of the world — Hath commanded his gospel to be preached to every creature: or hath sent forth his messengers into all parts of the world, in order to the conversion of Jews and Gentiles. Say ye to the daughter of Zion — That is, to Jerusalem, or the church. Behold, thy salvation cometh — Either the time of it is come, or rather the person that effects it, thy Saviour. Behold, his reward is with him — That is, he has it in his power, and is ready to reward his faithful servants; and his work before him — The work necessary to be wrought in and upon his people, to make them his people, the work of regeneration and sanctification. And they shall call them — Or, they shall be called; the holy people — A people peculiarly holy, cured of their inclination to idolatry, and all other sins, and consecrated to God only. The redeemed of the Lord — So redeemed as none but God could redeem them; and redeemed to be his, the bonds whereby other lords held them in subjection being broken, that they might be his servants. And thou shalt be called, Sought out — Or one found that was lost, Ezekiel 34:16 . Or rather, sought to, or sought for, that is, one in great esteem and request; one that the Gentiles shall seek to join themselves to, so as to be one church with thee. Or, one cared for, namely, by God, whom he hath, out of infinite love, gathered to himself. A city not forsaken — The meaning is, that they should thus esteem the gospel church, that she should be accosted with such salutations as these are, the holy people, the redeemed of the Lord, &c. Vitringa thinks that the first completion of this prophecy is to be sought for in the times of the Emperor Constantine; but it is probable that it has a further reference to some great and future reformation and restoration of the church. Isaiah 62:12 And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Isaiah 62:1 For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.