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The Vindication and Salvation of Zion

For Zion’s sake I will not keep silent,

and for Jerusalem’s sake I will not rest,

until her vindication shines out like the dawn,

and her salvation like a burning torch.

The nations shall see your vindication,

and all the kings your glory;

and you shall be called by a new name

that the mouth of the L ord will give.

You shall be a crown of beauty in the hand of the L ord,

and a royal diadem in the hand of your God.

You shall no more be termed Forsaken,

and your land shall no more be termed Desolate;

but you shall be called My Delight Is in Her,

and your land Married;

for the L ord delights in you,

and your land shall be married.

For as a young man marries a young woman,

so shall your builder marry you,

and as the bridegroom rejoices over the bride,

so shall your God rejoice over you.

Upon your walls, O Jerusalem,

I have posted sentinels;

all day and all night

they shall never be silent.

You who remind the L ord,

take no rest,

and give him no rest

until he establishes Jerusalem

and makes it renowned throughout the earth.

The L ord has sworn by his right hand

and by his mighty arm:

I will not again give your grain

to be food for your enemies,

and foreigners shall not drink the wine

for which you have labored;

but those who garner it shall eat it

and praise the L ord,

and those who gather it shall drink it

in my holy courts.

Go through, go through the gates,

prepare the way for the people;

build up, build up the highway,

clear it of stones,

lift up an ensign over the peoples.

The L ord has proclaimed

to the end of the earth:

Say to daughter Zion,

“See, your salvation comes;

his reward is with him,

and his recompense before him.”

They shall be called, “The Holy People,

The Redeemed of the L ord”;

and you shall be called, “Sought Out,

A City Not Forsaken.”

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

6. On thy walls. As the Prophet intended to describe the perfect happiness of the kingdom of Christ, so he makes an assemblage of all that belongs to the prosperous condition of any country or city. To other advantages he adds guards and a garrison; because the greatest abundance of all good things would be of little avail, if we were not safe from enemies; and therefore he declares that the Lord will not only supply the Church with all that is necessary, but will also appoint faithful guards to ward off enemies and robbers, that he may thus be recognised, both within and without, as the author of a happy life.

Who shall not be, silent. By “being silent,” he means “being at rest;” as if he had said, “They will be continually on the watch, so as to foresee at a great distance the dangers that threaten them.”

Ye who are mindful of Jehovah. He next explains who these guards are, namely, those who “shall be mindful of the Lord,” that is, shall celebrate the memory of his name. Although among the guards we might, without impropriety, reckon the angels, (Psalm 91:11; Hebrews 1:14,) to whom we know that this office is assigned, yet because they willingly and cheerfully watch over the safety of the Church, and do not need to be spurred on by exhortations, the Prophet addresses his discourse to other watchmen.

The word which he employs is of doubtful meaning. ¹⁶⁹¹⁶⁹ “המזכירים (hammazkirim) admits of three interpretations, all consistent with Isaiah’s usage. In chapter 36:3, 22, it seems to mean an official recorder or historiographer. In chapter 66:3, it means one burning incense as a memorial oblation. Hence אזכרה, (uzkarah,) the name used in the Law of Moses to denote such an offering. (See Leviticus 2:2; 5:12; 24:7; Numbers 5:26.) In chapter 43:26, the verb means to remind God of something which he seems to have forgotten; and as this is an appropriate description of importunate intercession, it is here entitled to the preference.” — Alexander. Sometimes it signifies “to remember,” and sometimes “to bring to remembrance;” and neither of those significations will be inappropriate. But I think that he simply means that these guards will be God’s ministers to celebrate his name. Some render it “Making known the Lord;” but that is unnatural, and suddenly breaks off the Prophet’s meaning; and such commentators do not attend to the comparison of the guards of a city, which the Prophet employs.

Although the Prophet intends simply to teach that the Church will be safe from all dangers, because she has God to watch over her safety, yet we ought always to consider what is the nature of Christ’s kingdom; for it is not defended by the weapons of war or by arms, but, being spiritual, is protected by spiritual arms and guards. The Lord will therefore have his ministers, whose agency he will employ for defending the Church by the sword of the word, that she may be kept safe; not by earthly guards, but by God’s secret and spiritual power; and the Prophet explains himself by saying, “Ye who are mindful of the Lord.” Although this statement relates to all the godly, who are commanded to celebrate the name of God in all places, as far as lies in their power, yet it is chiefly addressed to the priests, who, discharging a public office, should hold out an example to others, and devote themselves with all their heart to the praises of God.

During the whole day and the whole night. Here pastors are reminded of their duty; for it is not enough to feed the Lord’s flock, if they do not likewise defend it from the attacks of robbers and wolves. “Night and day,” therefore, they must guard and keep watch, if they wish to perform their duty in a proper manner.

Keep not silence. The Lord forbids them to be silent; for he wishes them to be diligent and attentive; and in this he shews how great is the care which he takes about the safety of the Church. This passage testifies that it is a remarkable kindness of God, when we have faithful pastors who take care of us; for we are exposed to dangers of every kind, and lie open to the snares of Satan, if the Lord do not protect us by his guards; and therefore we ought always to pray that he would surround us with those guards which he sees that we need.

7. And do not give him silence. Hitherto the Prophet has spoken of the office and duty of teaching; but as this would not be enough if prayer were not likewise added, he exhorts the ministers of the word to prayer; for I think that לו, (lo,) “to him,” refers to God. We ought, therefore, to plead with God, and to entreat by earnest prayer, that he will give some success to our labors, which would otherwise be unprofitable. And since we devote ourselves entirely to preaching doctrine, and vigorously oppose all the machinations of Satan, let us learn, at the same time, to turn our minds to God, that he may not permit our labors to be unsuccessful. In the same manner as he applied the word “silence” to doctrine in the beginning of the chapter, when he said, “I will not be silent,” so in this passage he applies it to prayer, by which we obtain from God some fruit of doctrine. Even the angels move us by their example to this earnestness of prayer, as we read in Zechariah that the angel prays ardently for the restoration of the Church. (Zechariah 1:12.)

Till he restore. Hence infer that there are two distinct benefits: first, to have faithful pastors who shall watch over the safety of the Church; secondly, that the Church be upheld and preserved in her condition by their agency. But God, who speaks here, claims these benefits as his own; which he also does in many other passages. “How shall they preach,” says Paul, “unless they be sent?” (Romans 10:15.) It belongs to God alone, therefore, to appoint pastors; for no man could otherwise have been “sufficient” (2 Corinthians 2:16) for an office so important and so difficult; and it is he alone who promotes by their agency the restoration of the Church; for their efforts would be altogether vain and fruitless, if the Lord did not grant them prosperous success. And here we see that the external agency of men is joined with the efficacy of the Holy Spirit; for, although the Lord alone is the author and finisher of the work, yet he brings forward instruments which he employs for rearing the building of the Church. This reminds us that we ought not to lose courage, even when we see nothing but ruin and wretchedness and desolation; but it is our duty to pray that the Lord will restore her, which he also promises that he will do.

And till he place Jerusalem a praise. This means to render the Church glorious, that ground of joy may shine forth from it; for when we feel nothing but God’s severity, we become dumb, and are overwhelmed with shame; but when he frees us from our afflictions, and causes us to recover, he at the same time opens our mouth; for he supplies us with ground of praise and thanksgiving.

¹⁶⁹ “המזכירים (hammazkirim) admits of three interpretations, all consistent with Isaiah’s usage. In chapter 36:3, 22, it seems to mean an official recorder or historiographer. In chapter 66:3, it means one burning incense as a memorial oblation. Hence אזכרה, (uzkarah,) the name used in the Law of Moses to denote such an offering. (See Leviticus 2:2; 5:12; 24:7; Numbers 5:26.) In chapter 43:26, the verb means to remind God of something which he seems to have forgotten; and as this is an appropriate description of importunate intercession, it is here entitled to the preference.” — Alexander.