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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EXPOSITORY (ENGLISH BIBLE)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.”
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.
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. 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.
EXEGETICAL (ORIGINAL LANGUAGES)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. 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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