Isaiah Chapter 62

“For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, &c.] By Zion and Jerusalem, the church in Gospel times is meant, as it often is in this book, and elsewhere; (see <581222>Hebrews 12:22), for whose glory, prosperity, and safety, a concern is here expressed. Some take them to be the words of God himself, as the Targum and Kimchi; who seems to be silent and at rest, and even as it were asleep, when he does not arise and exert himself on the behalf of his people; but here he declares he would not be as one silent and at rest, nor let the kingdoms and nations of the world be at rest…”

“INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12) I--the prophet, as representative of all the praying people of God who love and intercede for Zion (compare Isa 62:6-7; Psa 102:13-17), or else Messiah (compare Isa 62:6). So Messiah is represented as unfainting in His efforts for His people (Isa 42:4; Isa 50:7). righteousness thereof--not its own inherently, but imputed to it, for its restoration to God's favor: hence "salvation" answers to it in the parallelism. "Judah" is to be "saved" through "the Lord our (Judah's and the…”

“For Zion’s sake - (See the notes at Isaiah 1:8). On account of Zion; that is, on account of the people of God. I will not hold my peace - There have been very various opinions in regard to the person referred to here by the word ‘I.’ Calvin and Gesenius suppose that the speaker here is the prophet, and that the sense is, he would not intermit his labors and prayers until Zion should be restored, and its glory spread through all the earth. The Chaldee Paraphrast supposes that it is God who is the speaker, and this opinion is adopted by Grotius. Vitringa regards it as the declaration of a prophetic choir speaking…”

“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…”

“62:1-12 The servant here commits himself to proclaiming the good news continuously until the glory of Zion is realized.”

“Zion's: Isa 62:6, Isa 62:7; Psa 51:18, Psa 102:13-16, Psa 122:6-9, Psa 137:6; Zac 2:12; Luk 10:2; Th2 3:1; Heb 7:25 the righteousness: Isa 1:26, Isa 1:27, Isa 32:15-17, Isa 51:5, Isa 51:6, Isa 51:9, Isa 61:10, Isa 61:11; Psa 98:1-3; Pro 4:18; Mic 4:2; Mat 5:16; Luk 2:30-32; Phi 2:15, Phi 2:16; Pe1 2:9 Isaiah 62:2”

“Nearly all the more recent commentators regard the prophet himself as speaking here. Having given himself up to praying to Jehovah and preaching to the people, he will not rest or hold his peace till the salvation, which has begun to be realized, has been brought fully out to the light of day. It is, however, really Jehovah who commences thus: "For Zion's sake I shall not be silent, and for Jerusalem's sake I shall not rest, till her righteousness breaks forth like morning brightness, and her salvation like a blazing torch. And nations will see they righteousness, and all kings thy glory; and men will call thee…”