Albert Barnes Commentary Isaiah 62

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 regarding 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 cease his labors and prayers until Zion is restored, and its glory spreads throughout 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 in the name of the officers of the church, and expressing the duty of making continual intercession for the extension of the Redeemer’s kingdom. Estius supposes it to be the petition of the Jewish people praying to God for their restoration. Amidst such a variety of interpretation, it is not easy to determine the true sense.

If it is the language of God, it is a solemn declaration that he was intent on the deliverance of his people and that he would never cease his endeavors until the work is accomplished. If it is the language of the prophet, it implies that he would persevere, notwithstanding all opposition, in rebuking the nation for its sins and in the general work of the prophetic office, until Zion arises in its glory.

If the former, it is the solemn assurance of Yahweh that the church would be the object of his unceasing watchfulness and care, until its glory fills the earth. If the latter, it expresses the feelings of earnest and devoted piety: the purpose to persevere in prayer and in active efforts to extend the cause of God until it triumphs.

I see nothing in the passage by which the meaning can be determined with certainty; and when this is the case, it must be a matter of mere conjecture.

The only significant circumstance is that the language, ‘I will not be silent,’ is more suited to a prophet accustomed to pray and speak in the name of God than to God himself. If this circumstance is allowed to have any weight, then the opinion will lean towards the interpretation that it refers to the prophet.

The same thing is commanded the watchman on the walls of Zion in Isaiah 62:6-7. If this is the correct interpretation, then it expresses the appropriate solemn resolution of one engaged in proclaiming the truth of God not to cease his prayers and public labors until the true religion is spread around the world.

I will not rest—While I live, I will give myself to unabated toil in the promotion of this great object (see the notes at Isaiah 62:7).

Until the righteousness thereof—The word here is equivalent to salvation, and the idea is that the deliverance of his people would break forth as a shining light.

Go forth as brightness—The word used here is commonly employed to denote the splendor, or the bright shining of the sun, the moon, or of fire (2 Samuel 23:4; Proverbs 4:18). The meaning is that the salvation of people would resemble the clear shining light of the morning, spreading over hill and vale, and illuminating all the world.

As a lamp that burneth—A blazing torch—giving light all around and shining afar.

Who is this - The language of the people who see Yahweh returning as a triumphant conqueror from Idumea. Struck by his stately bearing as a warrior, his gorgeous apparel, and the blood on his clothing, they ask who he could be? This is a striking instance of Isaiah's bold and abrupt manner. He does not describe him as going forth to war, nor the preparation for battle, nor the battle itself, nor the conquests of cities and armies; but he immediately introduces the returning conqueror who has gained the victory—here represented as a solitary warrior, moving with a majestic gait from Idumea to his own capital, Jerusalem. Yahweh is not infrequently represented as a warrior (see the notes at Isaiah 42:13).

From Edom - On the situation of Edom, and for the reasons for the animosity between that country and Judea, see the Analysis to Isaiah 34:0.

With dyed garments - That is, with garments dyed in blood. The word rendered here ‘dyed’ (חמוּץ châmûts), is derived from חמץ châmats—to be sharp and pungent, and is usually applied to anything that is sharp or sour. It is applied to color that is bright or dazzling, in the same manner as the Greeks use the phrase χρῶμα ὀξύ (chrōma oxu) - a sharp color - applied to purple or scarlet. Thus the phrase πορφύραι ὀξύταται (porphurai oxutatai) means a brilliant, bright purple (see Bochart, Hieroz. i. 2. 7). It is applied to the military cloak that was worn by a warrior, and may denote here either that it was originally dyed of a scarlet color, or more probably that it was made red by the blood that had been sprinkled on it.

Thus in Revelation 19:13, the Son of God is represented as clothed in a similar manner: And he was clothed with a vesture dipped in blood. In Isaiah 63:3, the answer of Yahweh to the inquiry why his garments were red shows that the color was to be attributed to blood.

From Bozrah - On the situation of Bozrah, see the notes at Isaiah 34:6. It was for a time the principal city of Idumea, though properly lying within the boundaries of Moab. In Isaiah 34:6, Yahweh is represented as having a great sacrifice in Bozrah; here he is seen as having come from it with his garments red with blood.

This that is glorious in his apparel - Margin, ‘Decked.’ The Hebrew word (הדוּר hâdûr) means “adorned, honorable, or glorious.” The idea is that his military apparel was gorgeous and magnificent—the apparel of an ancient warrior of high rank.

Traveling in the greatness of his strength - Noyes renders this, ‘Proud in the greatness of his strength,’ in accordance with the signification given by Gesenius. The word used here (צעה tsâ‛âh) properly means “to turn to one side, to incline, to be bent, bowed down as a captive in bonds” (Isaiah 51:14); then “to bend or toss back the head as an indication of pride” (Gesenius).

According to Taylor (Concordance), the word relates to the actions, the superb mien or manner of a triumphant warrior returning from battle, in which he has gained a complete victory over his enemies. It may also include the pomp and high spirit with which he drives before him the prisoners he has taken.

It occurs only in this place and in Isaiah 51:14, Jeremiah 2:20, and Jeremiah 48:12. The Septuagint omits it in its translation. The sense is doubtless that Yahweh is seen returning with the tread of a triumphant conqueror, flushed with victory, and entirely successful in having destroyed his foes.

There is no evidence, however, as Taylor supposes, that he is driving his prisoners before him, for he is seen alone, having destroyed all his foes.

I that speak in righteousness - The answer of the advancing conqueror. The sense is, ‘It is I, Yahweh, who have promised to deliver my people and to destroy their enemies, and who have now returned from accomplishing my purpose.’ The assurance that he speaks in righteousness refers here to the promises he had made that he would rescue and save them.

Mighty to save - The sentiment is that the fact that he destroys the foes of his people is an argument that he can save those who put their trust in him. The same power that destroys a sinner may save a saint; and the destruction of a sinner may be the means of the salvation of his own people.

And the Gentiles shall see - (Isaiah 49:22; Isaiah 60:3, 5, 16).

And all kings thy glory - (See the notes at Isaiah 49:7, 23; Isaiah 52:15; Isaiah 60:3, 10-11, 16).

And thou shalt be called by a new name - A name that will be significant and expressive of a greatly improved and favored condition . The idea is that they would not be in a condition in which a name denoting humiliation, poverty, and oppression would be appropriate, but in circumstances where a name expressive of prosperity would be adapted to express their condition. On the custom of giving significant names, see the notes at Isaiah 7:3; Isaiah 8:1.

Which the mouth of the Lord shall name - Which will be the more valuable because Yahweh himself will confer it, and which must therefore be appropriate (see the notes at Isaiah 62:4, 12).

Wherefore art thou red? - The inquiry of the people. Why is it that your gorgeous apparel is stained with blood?

And thy garment like him that treadeth in the wine-fat? - Or rather the ‘wine-press.’ The word used here (גת gath) means the place where the grapes were placed to be trodden with the feet, and from which the juice would flow off into a vat or receptacle. Of course, the juice of the grape would stain the clothing of the one who was employed in this business and would give him the appearance of being covered with blood.

‘The manner of pressing grapes,’ says Burder, ‘is as follows: having placed them in a hogshead, a man with naked feet gets in and treads the grapes; in about an hour’s time the juice is forced out; he then turns the lowest grapes uppermost, and treads them for about a quarter of an hour longer; this is sufficient to squeeze the good juice out of them, for an additional pressure would even crush the unripe grapes and give the whole a disagreeable flavor.’

The following statement by I. D. Paxton, in a letter from Beirut, March 1, 1838, will show how the modern custom accords with that in the time of Isaiah: ‘They have a large row of stone vats in which the grapes are thrown, and beside these are placed stone troughs, into which the juice flows. People get in and tread the grapes with their feet. It is hard work, and their clothes are often stained with the juice. The figures found in Scripture taken from this are true to life.’

This method was also employed in Egypt. The presses there, as represented on some of the paintings at Thebes, consisted of two parts: the lower portion or vat, and the trough where the men with naked feet trod the fruit, supporting themselves by ropes suspended from the roof (see Wilkinson’s Ancient Egyptians, ii, 155). Vitringa also notices the same custom.

Huc, pater O Lenae, veni; nudataque musto
Tinge nero mecum direptis crura cothurnis.
Georgics ii. 7, 8

This comparison is also beautifully used by John (Revelation 14:19–20): And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine-press of the wrath of God. And the wine-press was trodden without the city, and blood came out of the wine-press even unto the horses’ bridles. And in Revelation 19:15, And he treadeth the wine-press of the fierceness of the wrath of Almighty God. The comparison of blood to wine is not uncommon. Thus in Deuteronomy 32:14, And thou didst drink the pure blood of the grape. Calvin supposes that allusion is here made to the wine-press, because the country around Bozrah abounded with grapes.

Thou shalt also be a crown of glory—On the application of the word ‘crown’ to a place, see the notes at Isaiah 28:1, where it is applied to Samaria.

Some difficulty has been felt by commentators in explaining this. This difficulty arises from the fact that a crown or diadem was typically worn on the head, not held in the hand.

Consequently, some have supposed that the word ‘crown’ here is equivalent to any ornament that might be either borne in the hand or worn on the head. Others have supposed that the reference is to the custom of carrying a chaplet or garland in the hand on festival occasions.

But probably the sense is this: ‘You shall be so beautiful and prosperous as to be appropriately regarded as a splendid crown or diadem. God shall keep you as a beautiful diadem—the crown of beauty among the cities of the earth, and as that which is most comely and valuable in His sight.’ This is the sense expressed by Gataker and Rosenmuller.

And a royal diadem—Hebrew, ‘A diadem of a kingdom.’ The diadem is the wreath or chaplet, usually set with diamonds, which is “encircled” (צניף tsânı̂yph from צנף tsânaph) around the head. It here means such as was usually worn by monarchs; and the sense is, that Jerusalem would become exceedingly beautiful in the sight of God.