Isaiah 62:9
But they that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of my holiness.
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(9) In the courts of my holiness.—Better, of my sanctuary. The harvest and the vintage festivals are to be kept, as of old, without interruption, the master of the house, with his family and the Levites and the poor (Deuteronomy 14:22-27), eating of the first- fruits “before the Lord.”

62:6-9 God's professing people must be a praying people. He is not displeased with us for being earnest, as men commonly are; he bids us to cry after him, and give him no rest, Lu 11:5,6. It is a sign that God is coming to a people in mercy, when he pours out a spirit of prayer upon them. See how uncertain our creature-comforts are. See also God's mercy in giving plenty, and peace to enjoy it. Let us delight in attending the courts of the Lord, that we may enjoy the consolations of his Spirit.But they that have gathered it shall eat it - There shall be a state of security, so that every man may enjoy the avails of his own labor. Nothing is a more certain indication of liberty and prosperity than this - that every man may securely enjoy the avails of his own labor. Nothing more certainly marks the advance of civilization, and nothing so much tends to encourage industry and to promote prosperity. When a man has no security that what he sows shall be reaped by himself; when there is danger that it will be destroyed or consumed by foreign invaders; or, when it is liable to be taken by arbitrary power to minister to the needs and luxuries of the great, there will be no industry, no incitement to labor. Such is the condition always in war. Such is the condition now in the Turkish dominions; and such is the state in savage life, and in all uncivilized communities. And as the tendency of true religion is to repress wars, to establish order, and to diffuse just views of the rights of man, it everywhere promotes prosperity by furnishing security that a man shall enjoy the avails of his own productive industry. Wherever the Christian religion prevails in its purity, there is seen the fulfillment of this prophecy; and the extension of that religion everywhere would promote universal industry, order, and law.

And praise the Lord - They shall not consume it on their lusts, nor shall they partake of it without gratitude. God shall be acknowledged as the bountiful giver, and they shall render him appropriate thanksgiving.

And they that have brought it together - They who have gathered in the vintage.

Shall drink it in the courts of my holiness - It would be drank with gratitude to God in the feasts which were celebrated at the temple (see Leviticus 6:16; Deuteronomy 12:17-18; Deuteronomy 14:23). The idea is, that the effect of true religion would be to produce security and liberty, and to make people feel that all their blessings came from God; to partake of them with gratitude, and to make them the occasion of praise and thanksgiving.

9. eat … and praise—not consume it on their own lusts, and without thanksgiving.

drink it in … courts—They who have gathered the vintage shall drink it at the feasts held in the courts surrounding the temple (De 12:17, 18; 14:23, &c.).

They that have gathered it, i.e. the wine mentioned in the former verse, that have brought it from their several vineyards, and laid it in their cellars, every one shall eat the fruit of his own labours; thou shalt not sow, and another reap, as formerly.

And praise the Lord; they themselves shall praise him, viz. for his bounty and goodness; and others also that shall be partakers with them; God will be bountiful, and they shall be thankful. In the courts of my holiness; as I have commanded, Deu 14:23;

in my courts; holiness being put for God himself by a metonymy of the adjunct; alluding to those anniversary feasts and thank-offerings that were to be eaten in those places about the temple, and perhaps in special to that part which was appropriated to the priests, implying herein that they should be all priests; and, for aught I know, here may be an allusion to the great gospel feast, or thank-offering in the Lord’s supper, these promises being not only applicable to, but do point at, the soul protections and the soul provisions of the church of Christ. But they that have gathered it shall eat it, and praise the Lord,.... That is, the corn; they who have manured the land, sowed seed in it, reaped it when ripe, gathered it in its season; these shall eat the fruit of their labours, and praise the Lord for it, acknowledge his bounty and goodness to them; for notwithstanding all the diligence, industry, and labour of men, it is through the blessing of the Lord, and owing to his favour, that they have bread, and a sufficiency of it, to eat; which when they have, they should be thankful for it, Deuteronomy 8:10.

and they that have brought it together shall drink it in the courts of my holiness: that is, the wine they shall drink; having planted vineyards, and gathered the grapes when ripe, and brought them to the winepress, and there made wine of them; they shall drink it at a proper time and place: the allusion is to the priests and Levites eating and drinking holy things, within the compass and bounds of the temple; and may signify the converted Jews, partaking of the Gospel and Gospel ordinances in the house of God, as well as the Gentiles, being all now made priests unto God. The Arabic version interprets it of persons "gathered", that should eat and drink. The Targum is express, they that gather the corn in, and they that press the wine.

But they that have gathered it shall eat it, and praise the LORD; and they that have brought it together shall drink it in the courts of my holiness.
9. Cf. ch. Isaiah 65:21-22.

in the courts of my holiness] Render, in my holy courts; not as R.V., “in the courts of my sanctuary.” The allusion is to the festivals in the Temple, where the first-fruits were eaten with rejoicing before Jehovah (Deuteronomy 12:17 f., Isaiah 14:23 ff., Isaiah 16:9-14).Verse 9. - Shall drink it in the courts of my holiness. This is not to be understood literally, at any rate, of the whole produce of the laud. What is meant is, that the produce will be consecrated by such festal means as the Law enjoined (Deuteronomy 14:22-27), and that then the remainder will be consumed with due thanks and acknowledgments. 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 by a new name, which the mouth of Jehovah will determine. And thou wilt be an adorning coronet in the hand of Jehovah, and a royal diadem in the lap of thy God." It is evident that Jehovah is the speaker here, both from Isaiah 62:6 and also from the expression used; for châshâh is the word commonly employed in such utterances of Jehovah concerning Himself, to denote His leaving things in their existing state without interposing (Isaiah 65:6; Isaiah 57:11; Isaiah 64:11). Moreover, the arguments which may be adduced to prove that the author of chapters 40-66 is not the speaker in Isaiah 61:1-11, also prove that it is not he who is continuing to speak of himself in Isaiah 62:1-12 Jehovah, having now begun to speak and move on behalf of Zion, will "for Zion's sake," i.e., just because it is Zion, His own church, neither be silent nor give Himself rest, till He has gloriously executed His work of grace. Zion is now in the shade, but the time will come when her righteousness will go forth as nōgah, the light which bursts through the night (Isaiah 60:19; Isaiah 59:9; here the morning sunlight, Proverbs 4:18; compare shachar, the morning red, Isaiah 58:8); or till her salvation is like a torch which blazes. יבער belongs to כלפּיד (mercha) in the form of an attributive clause equals בּער, although it might also be assumed that יבער stands by attraction for תבער (cf., Isaiah 2:11; Ewald, 317, c). The verb בּער, which is generally applied to wrath (e.g., Isaiah 30:27), is here used in connection with salvation, which has wrath towards the enemies of Zion as its obverse side: Zion's tsedeq (righteousness) shall become like the morning sunlight, before which even the last twilight has vanished; and Zion's yeshū‛âh is like a nightly torch, which sets fire to its own material, and everything that comes near it. The force of the conjunction עד (until) does not extend beyond Isaiah 62:1. From Isaiah 62:2 onwards, the condition of things in the object indicated by עד is more fully described. The eyes of the nations will be directed to the righteousness of Zion, the impress of which is now their common property; the eyes of all kings to her glory, with which the glory of none of them, nor even of all together, can possibly compare. And because this state of Zion is a new one, which has never existed before, her old name is not sufficient to indicate her nature. She is called by a new name; and who could determine this new name? He who makes the church righteous and glorious, He, and He alone, is able to utter a name answering to her new nature, just as it was He who called Abram Abraham, and Jacob Israel. The mouth of Jehovah will determine it (נקב, to pierce, to mark, to designate in a signal and distinguishing manner, nuncupare; cf., Amos 6:1; Numbers 1:17). It is only in imagery that prophecy here sees what Zion will be in the future: she will be "a crown of glory," "a diadem," or rather a tiara (tsenı̄ph; Chethib tsenūph equals mitsnepheth, the head-dress of the high priest, Exodus 28:4; Zechariah 3:5; and that of the king, Ezekiel 21:31) "of regal dignity," in the hand of her God (for want of a synonym of "hand," we have adopted the rendering "in the lap" the second time that it occurs). Meier renders יהוה בּיד (בּכף) Jovae sub praesidio, as though it did not form part of the figure. But it is a main feature in the figure, that Jehovah holds the crown in His hand. Zion is not the ancient crown which the Eternal wears upon His head, but the crown wrought out in time, which He holds in His hand, because He is seen in Zion by all creation. The whole history of salvation is the history of the taking of the kingdom, and the perfecting of the kingdom by Jehovah; in other words, the history of the working out of this crown.
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