Today's reading returns us once again to the image of Jerusalem triumphant. Once again, this is an image not so much of historical Jerusalem as of the new Jerusalem, a symbol of the messianic Kingdom. But the picture of the new Jerusalem presented in today's passage is supplemented by one more element: there appears...
Today's reading returns us once again to the image of Jerusalem triumphant. Once again, this is an image not so much of historical Jerusalem as of the new Jerusalem, a symbol of the messianic Kingdom. But the picture of the new Jerusalem presented in today's passage is supplemented by one more element: there appears a reference to a solemn marriage (vv. 4–5). What is especially remarkable is that the prophet speaks, on the one hand, of the marriage of the sons of Israel to the land of their fathers and, on the other, of the marriage covenant between God and Israel.
This double marriage becomes understandable in the broader biblical context of marriage imagery. Even in the pre-exilic period, God's relationship with His people was considered in the context and according to the pattern of family and marital relations. Among the pre-exilic prophets, Israel is often called God's bride or wife. To perceive the image fully, it is important to bear in mind that the word “Israel” is feminine in Hebrew. In using this comparison, the biblical authors evidently sought above all to describe the quality of the relationship binding God to His people, and likewise to individuals. It was a close and deeply personal relationship, founded not on calculation but on self-sacrifice and unconditional faithfulness. Now the prophet says that the time has come to renew this marriage covenant. Such a renewal of the relationship between God and His people itself implied the beginning of a new stage in the people's spiritual history.
But now the issue concerns not only God and the people, but also the land. At first glance, marriage to the land most resembles certain ancient agricultural magical rites unambiguously condemned by the Bible. In Isaiah, however, it clearly acquires a new, messianic meaning. In the fallen world, relationships with creation, even with one's native land, could under no circumstances be likened to a relationship with God: spiritual union with a creature automatically separated a person from the Creator and made that person a pagan.
The transformed world is different. Here, relationships with creation can in their own way be no less profound than a relationship with the Creator without hindering it, for in the transformed world there is no longer either evil or sin, which in the fallen state often caused the world to oppose God. Isaiah's prophetic vision reveals a world with no place for a rupture between spirit and nature, heaven and earth, the only world that could be called the Kingdom of God.
62 A prayer of the watchmen for the church in confidence of God's gracious designs and promises to it, Isa 62:1-12.
62:1 Zion's sake - Zion and Jerusalem are both put for the church, Heb 12:22.My peace - These seem to be the words of the prophet strongly resolving, notwithstanding all difficulties, to solicit God for the church's happiness, and constantly excite to the belief of it by his preaching, though it were long before it came, for Isaiah lived near two hundred years before this was accomplished. Righteousness - With reference to the Babylonians, understand it of the righteousness of God, who hath promised his people deliverance, and he must be righteous, and so understand salvation before; or rather, the vindicating of his people's cause in the eyes of the nations by the ruin of the Babylonians; he will shew that his people have a righteous cause. Lamp - And to that purpose is set up where it may be seen continually, to signify how eminently conspicuous this prosperous estate of the church should be among the nations, and as it may particularly relate to revealing of Christ unto the world.
62:2 A new name - The church shall be more renowned than ever, both in respect of her condition, and so called Hephzi - bah, and of her relation, and so called Beulah, and this new name the Lord gives them accordingly, ver. Isa 62:4.
62:3 Crown of glory - An expression to set forth the dignity of her state. In the hand - Preserved and defended by God's hand.Royal diadem - The same thing with the former for substance. Or, the royal priesthood, whereof the apostle speaks, Pe1 2:9.
62:4 Forsaken - As a woman forsaken by her husband. Thy land - The inhabitants of the land. Hephzi - bah - My delight is in her; a new name agreeing with her new condition. Beulah - Married; agreeing to her new relation. Married - Thou shalt see the increase of thy children again in the land, as the fruit of thy married condition, which 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.
62:6 Day nor night - There shall be a vigilant and industrious ministry.Ye - That is, are his servants. And here especially are meant his servants in ordinary, his remembrancers, such as put God in mind of his promise, and such as make the Lord to be remembered, putting his people in mind of him.
62:7 A praise - By sending the Messiah, and those labourers into his vineyard, whereby the church may be established, and settled on sure foundations, and so become a matter of praise to God. All the nations shall praise him for her.
62:9 But - Thou shalt not sow, and another reap, as formerly.Courts - In my courts: holiness being put for God himself.
62:10 Go through - It is doubled by way of emphasis. Go meet the Gentiles, whom God purposes to bring into the church. Prepare - Let them not have any obstructions in their way. Stones - That there be no stumbling - stone, or offence in their way. Standard - An allusion to soldiers, that set up their standard that the army may know where to repair from all quarters.
62:11 Zion - To Jerusalem, or the church. Thy salvation - Thy saviour. Reward - The reward due to the work.