Isaiah 62:11
Behold, the LORD has proclaimed to the end of the world, Say you to the daughter of Zion, Behold, your salvation comes; behold, his reward is with him, and his work before him.
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EXPOSITORY (ENGLISH BIBLE)
(11) The Lord hath proclaimed . . .—A partial fulfilment of the words is found in the decree of Cyrus (Ezra 1:1-2); but they have also a wider range, and take in all the events by which history becomes as the voice of God, proclaiming His will.

The end of the world has been restricted by some commentators to the western regions of the Mediterranean, but without sufficient reason.

Behold, his reward is with him.—Repeated from Isaiah 40:10, where see Notes.

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. 62:10-12 Way shall be made for Christ's salvation; all difficulties shall be removed. He brings a reward of comfort and peace with him; but a work of humiliation and reformation before him; and they shall be called, The holy people, and, The redeemed of the Lord. Holiness puts honour and beauty upon any place or person, makes them admired, beloved, and sought after. Many events may have been part fulfilments of this, as earnests of more glorious times yet to come. The close connexion between the blessedness of the Jews and of the Gentiles, runs through the Scriptures. The Lord Jesus will complete his work, and he never will forsake one whom he has redeemed and sanctified.Behold the Lord hath proclaimed - Proclamation is made to all nations that Yahweh is about to come and rescue his people.

Say ye to the daughter of Zion - To Jerusalem (see the notes at Isaiah 1:8).

Thy salvation cometh - Lowth renders this, 'Lo!, thy Saviour cometh.' So the Vulgate, the Septuagint, the Chaldee, and the Syriac. The Hebrew word properly means salvation, but the reference is to God as the Deliverer or Saviour. The immediate allusion is probably to the return from Babylon, but the remote and more important reference is to the coming of the Redeemer (see the notes at Isaiah 40:1-10).

Behold, his reward is with him - See these words explained in the notes at Isaiah 40:10.

11. salvation—embodied in the Saviour (see Zec 9:9).

his work—rather, recompense (Isa 40:10).

The Lord hath proclaimed: this may be understood of Cyrus’s proclamation, being thereunto directed by God: see 2 Chronicles 36:22, &c.

To the daughter of Zion, i.e. to Jerusalem, or the church: the sum of which proclamation is in the, following words.

Thy salvation cometh; either,

1. The time of it is come, Isaiah 56:1 60:1. Or rather,

2. The person that effects it, thy Saviour, by a metonymy of the efficient, Luke 2:30.

His work, i.e. the reward due to the work, the same thing with the former: See Poole "Isaiah 40:10". Or, his work is ready cut out for him which he is to do. Or, he will industriously set himself about the work that is before him, John 4:34; and he is said to bring it with him, viz. the reward that he will give to his true worshippers; or, he brings eternal salvation with him, or the reward of redemption, which is the subject of the next chapter. Behold, the Lord hath proclaimed unto the end of the world,.... This is not to be interpreted of the proclamation by Cyrus, giving liberty to the people of the Jews to return to their own land, for that did not reach to the end of the world; but of the proclamation of the Gospel, which, as when first published, the sound of it went into all the earth, and the words of it to the ends of the world, Romans 10:18. So it will be in the latter day, when it shall be preached to all nations, from one end of the world to the other, Revelation 14:6,

Say ye to the daughter of Zion, behold, thy salvation cometh; or "thy Saviour" (l), or "thy Redeemer", as the Targum, Septuagint, Vulgate Latin, Syriac, and Arabic versions; and which is to be understood not of his first coming, or of his incarnation, though that is sometimes foretold in much such language, Zechariah 9:9 and the same things are said of him with respect to that, as follows: "behold, his reward is with him, and his work before him"; See Gill on Isaiah 40:10, but of his spiritual coming, of which notice is given to the church, the congregation of Zion, as the Targum renders it: who will come in a spiritual manner, and do a great work in the world; destroy antichrist; convert Jews and Gentiles; take to himself his great power and reign; and give a reward to his servants the prophets, his saints, and them that fear his name, 2 Thessalonians 2:8. The Targum is,

"behold, a reward to them that do his word is with him, and all their works are manifest before him.''

The word behold is three times used in this verse, to raise attention to what is said, and as pointing out something wonderful, and to express the certainty of it.

(l) "tuus Salvator", V. L. Munster, Tigurine version.

Behold, the LORD hath proclaimed to the end of the world, {m} Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and {n} his work before him.

(m) You prophets and ministers show the people of this their deliverance: which was chiefly meant of our salvation by Christ, Zec 9:9, Mt 21:5.

(n) He will have all power to bring his purpose to pass, as in Isa 40:10.

EXEGETICAL (ORIGINAL LANGUAGES)
11. Behold, the Lord hath proclaimed unto the end of the world] Cf. ch. Isaiah 48:20. There redeemed Israel is enjoined to declare to all the world the great salvation it has experienced; here Jehovah Himself makes it known.

thy salvation cometh] Instead of “the Lord God shall come” in ch. Isaiah 40:10.

Behold his reward is with him &c.] Repeated from Isaiah 40:10 (see on the passage). The chief Ancient Versions seem to have felt the want of a personal antecedent to the pronouns; hence they render in the previous clause “thy Saviour” for “thy salvation.”Verse 11. - Meanwhile Jehovah, by his angels or his prophets, causes it to be made known to the ends of the earth that the redemption of Israel draws nigh, and that Zion's" salvation" approaches. His reward is with him, etc. The words are repeated from Isaiah 40:10. Here they are certainly said of Israel. They go forth from Babylon, having their reward with them - i.e. liberty, honour, riches to some extent (Ezra 1:4-11), and their work, or rather their recompense - the possession of Palestine - before them. Zion will be once more the beloved of God, and her home the bride of her children. "Men will no more call thee 'Forsaken one;' and thy land they will no more call 'Desert:' but men will name thee 'My delight in her,' and thy home 'Married one:' for Jehovah hath delight in thee, and thy land is married. For the young man marrieth the maiden, thy children will marry thee; and as the bridegroom rejoiceth in the bride, thy God will rejoice in thee." The prophecy mentions new names, which will now take the place of the old ones; but these names indicate what Zion appears to be, not her true nature which is brought to the light. In the explanatory clause לך stands at the head, because the name of Zion is given first in distinction from the name of her land. Zion has hitherto been called ‛ăzūbhâh, forsaken by Jehovah, who formerly loved her; but she now receives instead the name of chephtsı̄-bhâh (really the name of a woman, viz., the wife of Hezekiah, and mother of Manasseh, 2 Kings 21:1), for she is now the object of true affection on the part of Jehovah. With the rejoicing of a bridegroom in his bride (the accusative is used here in the same sense as in גדלה שׂמחה שׂמח; Ges. 138, 1) will her God rejoice in her, turning to her again with a love as strong and deep as the first love of a bridal pair. And the land of Zion's abode, the fatherland of her children, was hitherto called shemâmâh; it was turned into a desert by the heathen, and the connection that existed between it and the children of the land was severed; but now it shall be called be‛ūlâh, for it will be newly married. A young man marries a virgin, thy children will marry thee: the figure and the fact are placed side by side in the form of an emblematical proverb, the particle of comparison being omitted (see Herzog's Cyclopaedia, xiv 696, and Ges. 155, 2, h). The church in its relation to Jehovah is a weak but beloved woman, which has Him for its Lord and Husband (Isaiah 54:5); but in relation to her home she is the totality of those who are lords or possessors (ba‛alē, 2 Samuel 6:2) of the land, and who call the land their own as it were by right of marriage. Out of the loving relation in which the church stands to its God, there flows its relation of authority over every earthly thing of which it stands in need. In some MSS there is a break here.
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