Go through, go through the gates! Prepare the way of the people! Build up, build up the highway! Gather out the stones! Lift up a banner for the peoples.
Parallel Translations
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Go through, go through the gates! Prepare the way of the people! Build up, build up the highway! Gather out the stones! Lift up a banner for the peoples.
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Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people.
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Go through, go through the gates, clear ye the way of the people; cast up, cast up the highway, gather out the stones; lift up an ensign over the peoples.
Cross-references (13)
Passages linked to Isaiah 62:10 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 57:14 He will say, “Build up, build up, prepare the way! Remove the stumbling-block out of the way of my people.”
- Isaiah 40:3 The voice of one who calls out, “Prepare the way of Yahweh in the wilderness! Make a level highway in the desert for our God.
- Isaiah 49:22 The Lord Yahweh says, “Behold, I will lift up my hand to the nations, and lift up my banner to the peoples. They shall bring your sons in their bosom, and your daughters shall be carried on their shoulders.
- Hebrews 12:13 and make straight paths for your feet, so what is lame may not be dislocated, but rather be healed.
- Isaiah 11:10 It will happen in that day that the nations will seek the root of Jesse, who stands as a banner of the peoples; and his resting place will be glorious.
- Matthew 22:9 Go therefore to the intersections of the highways, and as many as you may find, invite to the wedding feast.’
- Exodus 17:15 Moses built an altar, and called its name “Yahweh our Banner”.
- Isaiah 11:12 He will set up a banner for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
- Isaiah 18:3 All you inhabitants of the world, and you dwellers on the earth, when a banner is lifted up on the mountains, look! When the trumpet is blown, listen!
- Isaiah 11:16 There will be a highway for the remnant that is left of his people from Assyria, like there was for Israel in the day that he came up out of the land of Egypt.
- Isaiah 48:20 Leave Babylon! Flee from the Chaldeans! With a voice of singing announce this, tell it even to the end of the earth: say, “Yahweh has redeemed his servant Jacob!”
- Isaiah 52:11 Depart! Depart! Go out from there! Touch no unclean thing! Go out from among her! Cleanse yourselves, you who carry Yahweh’s vessels.
- Isaiah 60:11 Your gates also shall be open continually; they shall not be shut day nor night, that men may bring to you the wealth of the nations, and their kings led captive.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain Signifying the great number that should come to the…
Signifying the great number that should come to the Church, and what means he would prepare for the restitution of the same, as Isa. 57:14.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 62:10 Go through, go through the gates; prepare…
Isa 62:10 Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people.
Ver. 10. Go through, go through the gates.] Thus the prophet bespeaketh the teachers and keepers of the Church, with great alacrity of spirit, and most ardent affection; being, as it were, in a spiritual rapture. That which he exhorteth them to do, is rightly and faithfully to teach the people; and next, to take out of the way stumblingblocks, {as Isa 57:14} such as are heresies, soul offences, &c., to the scandal of the weak, and scorn of the wicked.
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Lift up a standard for the people,] q.d., Certa et solida urania constituite; settle all things fast and firm, that all men may be sure of their way, and what they ought to follow. It was a sad complaint of holy Melanchthon, Quos fugiamus habemus: quos sequamur, non intelligimus; but this lasted not long with those first famous reformers, whom the Lord soon set in a course.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Go through, go through the gates; it is doubled…
Go through, go through the gates; it is doubled by way of emphasis: q.d. Make haste to your own land; as if Cyrus should say, Get you out of captivity as soon as you will, Isa 48:20. Or it may intimate an invitation issued out from them at Jerusalem to those that were scattered about in the captivity; therein possibly typifying the going of Christ’s disciples into the various parts of the world, to bring those that were scattered up and down into the church. Or, Go meet the Gentiles, whom God purposeth to bring into the church, that by pure doctrine and your holy lives they may be the sooner won. Prepare ye the way; let them not have any obstructions in their way: he seems to call upon others to prepare the way for them; thus John was sent to prepare the way for Christ, as was prophesied, Isa 40:3; accordingly it is ordered to be
cast up: see Isa 57:14. Gather out the stones, that there be no stumbling-stone or offence in their way; or, q.d. Go to and fro, and remove every scandal that they may boggle at, Rom 14:13. The former notes the certainty of their deliverance, harbingers sent before; this the speed of it, no impediment.
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Lift up a standard; an allusion to soldiers, that usually set up their standard, that the army may know whither to repair from all quarters; see Isa 49:22; and lifting of it up is, that it may be more visible; see Isa 11:10-12; and this is Christ held forth in the preaching of the gospel.
For the people; or, over the people.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain This, as many like passages before, refers to the…
This, as many like passages before, refers to the deliverance of the Jews out of Babylon, and, under the type and figure of that, to the great redemption wrought out by Jesus Christ, and the proclaiming of gospel grace and liberty through him. 1. Way shall be made for this salvation; all difficulties shall be removed, and whatever might obstruct it shall be taken out of the way, Isa 62:10. The gates of Babylon shall be thrown open, that they may with freedom go through them; the way from Babylon to the land of Israel shall be prepared; causeways shall be made and cast up through wet and miry places, and the stones gathered out from places rough and rocky; in the convenient places appointed for their rendezvous standards shall be set up for their direction and encouragement, that they may embody for their greater safety. Thus John Baptist was sent to prepare the way of the Lord, Mat 3:3. And, before Christ by his graces and comforts comes to any for salvation, preparation is made for him by repentance, which is called the preparation of the gospel of peace, Eph 6:15. Here the way is levelled by it, there the feet are shod with it, which comes all to one, for both are in order to a journey. 2. Notice shall be given of this salvation, Isa 62:11, Isa 62:12. It shall be proclaimed to the captives that they are set at liberty and may go if they please; it shall be proclaimed to their neighbours, to all about them, to the end of the world, that God has pleaded Zion's just, injured, and despised cause. Let is be said to Zion, for her comfort, Behold, thy salvation comes (that is, thy Saviour, who brings salvation); he will bring such a work, such a reward, in this salvation, as shall be admired by all, a reward of comfort and peace with him; but a work of humiliation and reformation before him, to prepare his people for that recompence of their sufferings; and then, with reference to each, it follows, they shall be called, The holy people, and the redeemed of the Lord. The work before him, which shall be wrought in them and upon them, shall denominate them a holy people, cured of their inclination to idolatry and consecrated to God only; and the reward with him, the deliverance wrought for them, shall denominate them the redeemed of the Lord, so redeemed as none but God could redeem them, and redeemed to be his, their bonds loosed, that they might be his servants. Jerusalem shall then be called, Sought out, a city not forsaken. She had been forsaken for many years; there were neither traders nor worshippers that enquired the way to Jerusalem as formerly, when it was frequented by both. But now God will again make her considerable. She shall be sought out, visited, resorted to, and court made to her, as much as ever. When Jerusalem is called a holy city, then it is called sought out; for holiness puts an honour and beauty upon any place or person, which draws respect, and makes them to be admired, beloved, and enquired after. But this being proclaimed to the end of the world must have a reference to the gospel of Christ, which was to be preached to every creature; and it intimates, (1.) The glory of Christ. It is published immediately to the church, but is thence echoed to every nation: Behold, thy salvation cometh. Christ is not only the Saviour, but the salvation itself; for the happiness of believers is not only from him, but in him, Isa 12:2. His salvation consists both in the work and in the reward which he brings with him; for those that are his shall neither be idle nor lose their labour. (2.) The beauty of the church. Christians shall be called saints (Co1 1:2), the holy people, for they are chosen and called to salvation through sanctification. They shall be called the redeemed of the Lord; to him they owe their liberty, and therefore to him they owe their service, and they shall not be ashamed to own both. None are to be called the redeemed of the Lord but those that are the holy people; the people of God's purchase are a holy nation. And they shall be called, Sought out. God shall seek them out, and find them, wherever they are dispersed, eclipsed, or lost in a crowd; men shall seek them out, that they may join themselves to them, and not forsake them. It is good to associate with the holy people, that we may learn their ways, and with the redeemed of the Lord, that we may share in the blessings of the redemption.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Go through, go through the gates,.... Open them, and…
Go through, go through the gates,.... Open them, and keep them open for persons to enter in; meaning not the gates of Jerusalem, which those in it should open for the reception of the Jews returning from Babylon, though there may be an allusion to it; but the gates of the church in the latter day, which shall stand open night and day, that converts, who shall flock unto it, may enter in thereat, whether Jews or Gentiles; see Isa 26:1,
prepare you the way of the people; cast up, cast up the highway; for the people of the Jews, or the Gentiles, by the destruction of the eastern and western antichrist, and by the preaching of the Gospel; by which means way will be made for the kings of the east, and for the eastern kingdoms being converted, and becoming the kingdoms of our Lord, and his Christ; see Rev 16:12,
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gather out the stones; all things that offend, that are a stumblingblock to Jews, Pagans, and Mahometans, and hinder them embracing the Christian religion; as errors, heresies, schisms, false doctrines, false worship, idolatry, and superstition. Jarchi thinks there is a respect to the corruption of nature; and so the Targum interprets it, the thought of the evil imagination, which is as a stone: or, "pitch" or "strow it with stones" (k); that is, the highway; pave it with them, because of the clay, that so it may be a good way for passengers:
lift up a standard for the people; that they may know where to come or go; this is to be understood of the preaching of the Gospel, and of lifting up Christ as a standard or ensign in it, to whom the people might be directed, invited, and encouraged to come; see Isa 11:10. The Targum is,
"the prophet said, pass by, and return through the gates; turn the heart of the people to the right way; publish good things and comforts to the righteous, who remove the thought of the evil imagination, which was as a stone of stumbling; lift up a sign to the people.''
(k) "sternite eam lapidibus", Vatablus, Forerius, Gataker. So many Jewish writers, R. Jonah, R. Joseph Kimchi, and Ben Melech; but is disliked by Gussetius, Ebr. Comment. p. 569.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Go through - It is doubled by way of…
Go through - It is doubled by way of emphasis. Go meet the Gentiles, whom God purposes to bring into the church. Prepare - Let them not have any obstructions in their way. Stones - That there be no stumbling-stone, or offense in their way. Standard - An allusion to soldiers, that set up their standard that the army may know where to repair from all quarters.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 10. Of the people - "For the people"]…
Verse 10. Of the people - "For the people"] Before the word העם haam, the people, two MSS. insert יהוה Yehovah; one MS. adds the same word after; and eight MSS., three ancient, instead of העם haam, have יהוה Yehovah, and so likewise one edition. But though it makes a good sense either way, I believe it to be an interpolation, as the ancient Versions do not favour it. The Septuagint indeed read עמי ammi, my people. - L.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Isa 62:10. Go through the gates — Namely, the…
Isa 62:10. Go through the gates — Namely, the gates of Babylon, which shall be thrown open, that those confined in that idolatrous city may leave it with freedom, and return to the land of Israel. In other words, for the expressions are metaphorical, let all obstructions be removed out of the way of the heathen, that they may have free liberty to bid adieu to their idolatries and vices, and come to, and unite themselves with, the Christian Church. Or, the words may be considered as a command given to the ministers and friends of the church to go forth through Zion’s gates, to invite the nations of the earth to turn to God, and join themselves to his people; and, in order thereto, as far as possible, to prepare their way plain before them, as it follows; or to endeavour to win them over by their pure doctrine, their holy lives, and benevolent actions. The expressions are twice doubled, to give them the greater emphasis. Gather out the stones — Let no rock of offence, or stone of stumbling, remain in the way. As if he had said, Go to and fro, and remove every scandal and impediment, and make plain paths for their feet, Rom 14:13. Lift up a standard — An allusion to generals, who usually set up their standards that the soldiers may know whither to repair from all quarters: see Isa 49:22. Thus is Christ held forth in the preaching of the gospel.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Go through, go through the gates - The connection…
Go through, go through the gates - The connection of this with what goes before is not very apparent, and there has been a great diversity of opinion in regard to it among interpreters. Grotius supposes that it refers to the priests and Levites who are referred to also in the previous verses, and that it is a command for them to enter into the temple. Calvin supposes that it refers to the Christian church, and that the idea is, that the gates of it should be continually open for the return of penitent sinners. Rosenmuller supposes that it is an address to the cities lying between Babylon and Jerusalem, and that the idea is, that their gates would be thrown open for the return of the exiles, and that all obstacles would be taken out of the way. Others suppose that it refers to the Jews, and that the command is to them to go through the gates of Babylon, and an immediate order is added to the people to prepare the way for them. This last seems to me to be the sense of the passage. It is a direction to the exiles in Babylon to go forth and return to their own land. The gates so long closed against their return would be thrown open, and they would now have liberty to depart for their own country. Thus explained, the connection is apparent. The watchmen were commanded to pray until this was done Isa 62:7; the prophet had said that he would not rest until it was done Isa 62:1; Yahweh had promised this in a most solemn manner Isa 62:8-9; and now those prayers are heard, and that promise is about to be fulfilled, and they are commanded to leave the city and enter upon their journey to their own land (compare the notes at Isa 52:10-12).
Prepare ye the way of the people - (Compare the notes at Isa 40:3).
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Cast up, cast up the highway - (See the notes at Isa 57:14).
Gather out the stones - Clear it from the stones - in other words, make a smooth path on which they can travel with ease. The word which is used here (סקל sāqal) commonly denotes to stone, or to pelt with stones, a species of capital punishment among the Hebrews 2Sa 16:6-13. Hence, it means to pile up stones in a heap; and it has also the signification of removing stones from a field Isa 5:2, and here of removing them from the way when they are an obstruction to the traveler. Harmer supposes that the word here means to pile up stones at proper distances, as a kind of landmark in the deserts, in order to mark the way for travelers - a practice which, he says, is quite common in Arabia. But the more correct interpretation is, that they were to remove the stones from the way, in order that the journey might be made with ease.
Lift up a standard - As when an army is about to march. They were about to be collected from their dispersions and restored to their own land, and the command is given, that the banner might be reared that they might rally around it (see the notes at Isa 10:18; Isa 59:19; Isa 49:22).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain People, that they may return to Judea, and be…
People, that they may return to Judea, and be converted to Christ. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain What Isaiah in the person of Messiah had engaged…
What Isaiah in the person of Messiah had engaged in (Isa 62:1) unrestingly to seek, and what the watchmen were unrestingly to pray for (Isa 62:7), and what Jehovah solemnly promised (Isa 62:8-9), is now to be fulfilled; the Gentile nations are commanded to "go through the gates" (either of their own cities [ROSENMULLER] or of Jerusalem [MAURER]), in order to remove all obstacles out of "the way of the people (Israel)" (see on Isa 7:14; Isa 40:3; Isa 52:10-12).
standard--for the dispersed Jews to rally round, with a view to their return (Isa 49:22; Isa 11:12).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 10. Go through, go through — This is equivalent…
10. Go through, go through — This is equivalent to, Pass on, pass on. In these words, twice repeated, a picture is given of Gentiles coming up in continuous lines for entrance through the gates of Zion, with a voice cheering them on their passage, Cast up, cast up the highway, followed by the charge to remove obstacles of idolatry from the on-coming multitudes, and to rear a standard bearing the no-doubtful motto of holiness to Jehovah. The practical truth here taught is, That hope and prayer, and unflagging work, are required for the purity and extension of Messiah’s cause in all the world.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 10. Go through, go through the gates] To whom…
10. Go through, go through the gates] To whom are these words addressed? The gates might be those of Babylon, in which case the passage is the exact counterpart of ch. Isa_48:20 (“Go ye forth of Babylon”) and Isa_52:11 (“go ye out from thence”). It is possible, on the other hand, that those addressed are the present inhabitants of Jerusalem, who are invited to prepare for the final restoration of the Dispersion. The gates must then be those of Jerusalem or of the Temple (so Duhm).
prepare you the way of the people] In ch. Isa_40:3 a similar command is addressed to angelic beings, and the “way” is that by which Jehovah Himself is to return, at the head of His people. Here the persons addressed must be the same as in the first clause of the verse; and throughout this section the prophet appears studiously to avoid the idea, so prominent in the earlier part of the book, of a triumphal march of Jehovah in person through the desert to Jerusalem.
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cast up the highway] ch. Isa_57:14.
lift up an ensign for the peoples (R.V.)] Cf. ch. Isa_49:22.
10–12. Announcement of the return of the exiles. The passage resembles ch. Isa_48:20 ff., Isa_52:11 f.; and at first sight it seems to imply that no exodus from Babylon has as yet taken place. This indeed has been the prevalent view of commentators, based on the assumption that the writer is the same as in the two parallels. But the secondary character of the passage, betrayed by the accumulated citations, is somewhat adverse to this hypothesis, and it will be seen that the language itself is susceptible of a different construction. It is certain that a return of exiled Israelites is announced, but there is nothing to exclude the supposition that (as in ch. Isa_60:4; Isa_60:9) the return of those who took advantage of the edict of Cyrus lies behind the prophet’s standpoint.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (10) Go through . . .—Here, probably, we have…
(10) Go through . . .—Here, probably, we have the cry of the prophet himself (but, possibly, also that of the Servant of Jehovah) addressed to the heralds, who are to go forth and summon the exiles to return to the restored city. On the special phrases, see Notes on Isa_40:3; Isa_57:14.
Lift up a standard for the people.—Literally, peoples, the plural indicating that the prophet thinks of the Gentile nations as escorting Israel. It follows from this that the command itself is addressed, like the previous clauses, to the returning exiles.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Go through, go through the gates. The speaker returns…
Go through, go through the gates. The speaker returns to the period of the exile, and exhorts the people to pass forth from Babylon, and speed on their way homewards. (comp. Isa_48:20 Isa_52:11) Some of them are to clear away obstacles, others are to bring materials and construct a highway along which the stream of emigrants may march Isa_57:14), while a third body removes such stones as might cause stumbling, and a fourth lifts up a standard to direct the march.
Vers. 10-12. The homeward call.
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"The prophet returns to the exiles in Babylon, and urges them not to delay their homeward march." It is the same call which resounded in the two former divisions of the prophecy. (Isa_48:20 Isa_52:11)
I THE WAY CLEARED. The gates of Babylon are to be thrown open. Invisible servants of Jehovah are to prepare the way. (Isa_40:3 Isa_57:14) A great highway (as in Isa_11:16) is seen stretching homeward, from which the party of pioneers is removing obstructions; and on high there floats a banner over the escort of Gentile people. (Isa_44:22 Isa_11:10, Isa_11:12)
II THE PROCLAMATION. The news of the approaching salvation of Israel is to be published to the ends of the earth. Meanwhile Zion, by means of angelic or prophetic ministry, is to be informed of her coming deliverance. He who is Retributor and Compensator is at hand.
III THE REALIZATION OF ZION"S DESTINY. The people are to be known once more by that great appellation given them in the Law, (Exo_19:6) the holy people, partaking of the nature of the holy God by him redeemed, by him sanctified a title which passed over into Christian use. In contrast to her former isolation and neglectedness, (Jer_30:17) the city will be "sought out," the object of the nations" love and care. In Christians as the elect, the beloved of God, in the Church as the "city set on a hill," or as a glorious and spotless bride, may be found the Christian fulfilment of these prophecies. J.
Vers. 10-12. God"s summons to the enslaved.
Taking the language of the tenth verse as an energetic address to the captive people of God to "go through" the gates of Babylon, and make their way with all diligence to Zion, the home of freedom and sacred joy, we have
I A DIVINE SUMMONS TO THE ENSLAVED. To the individual soul, that has been brought into some spiritual bondage, perhaps under the tyranny of some enslaving habit; to the Christian Church, which has allowed itself to become subject to some outside power other than that of its Divine Lord; to the betrayed and subjected nation, which has enjoyed and is capable of an independent government, comes the summons from above; "Call forth all thy powers, leave no means untried, prepare the way, make a supreme and sacrificial effort to break the bonds, to walk in the way, to reach the goal of a true and lasting liberty.
II THE REWARD OF OBEDIENCE. "His reward is with him," etc. The first recompense is found in:
1. A blessed sense of deliverance from bondage. The man, or the Church, rejoices greatly that he is one of the "redeemed of the Lord." The fact that God has struck off his shackles and made him breathe the sweet air of freedom, the consciousness that iniquity "has no dominion over him," is the greatest and happiest of all facts to him. Life holds no heritage which is equal to the "salvation" which has come to his heart, to his life.
2. A restored reputation. He did belong to the unholy, the guilty, perhaps to the vicious or to the violent; now he is one of the holy people" whom all men honour. This conducts to:
3. Communion and friendship with the best and worthiest; with the Highest himself, and with the wise and good among men; he is among those who are sought out," "not forsaken." Other rewards accompany obedience, not here stated or hinted. We may suggest:
4. Capacity for usefulness to others, occupying a position in which he (or it, the Church) may lead other enslaved ones into spiritual freedom. (Psa_51:12, 13Jo 21:15 Act_26:18 Jam_5:19, Jam_5:20)
5. A good hope of an inheritance where perfect freedom dwells. C.
The mission of those who remove hindrances.
The point of interest here is that, so far as Jehovah was concerned, all things were arranged for the return of the exiles, and the restoration of the long-depressed nation. But some men were hindering the return by their hesitancies and doubtings and selfishnesses. Therefore Jehovah pleads with all who trust his Word, urging them to clear the way of the people, and get these hindrances moved out of their path. There are always hinderers to every good work, and there is always the Lord"s call to us not to let these hinderers do their evil work. They take the heart out of all good schemes, and often do much worse mischief than the active opponents, because they me a foe within the city, and have deceptive ways which are seldom fully recognized.
I THE WORK OF THE HINDERER. There is a good work done by the conservative-minded among us, which must not be confounded with the work of the hinderer. It is good to have a drag put on the wheels of impulsiveness. It is well to be compelled patiently to consider schemes which have been thoughtlessly and enthusiastically taken up. But the hinderer is not the man of prudence and caution, but the man of selfishness and doubt. Some men cannot see good in anything, even though to other men the thing may be rich in promise. Others delight in prophesying failure, and plucking the spirit out of enterprise. Others see that proposed schemes will make heavy demands on self-denial, and as they are not prepared for this, they put stones in the way. No good thing was ever started that did not rouse the hinderers. And no good thing was ever carried through that did not overbear and carry away, or brush aside, the hinderers.
II THE WORK. OF THOSE WHO REMOVE HINDRANCES. They are either energetic men, who will not be repressed, or else men of faith in God, who make their loyalty master difficulties. Men of firmness and persistency are needed in every sphere of Christian enterprise; and it is all the better if they have some pleasantness and even humour, and can remove hindrances without offending hinderers. Men of faith are always needed, who, clearly seeing what God would have done, go steadily on towards its accomplishment, refusing to turn aside either to the right hand or to the left. If we cannot, or will not, help toward the on-coming of Christ"s kingdom, at least we can get out of the way of those who will work. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Go through, go through the gates
Isa_62:10-12
Go through, go through the gates
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The conversion of the Jews
I.
THE GLORIOUS EVENT TO BE PROCLAIMED (Isa_62:11). When the Divine Spirit would attract special attention to any subject, He prefixes Behold to the truth revealed. We have here Behold thrice repeated.
1. The nature of the event. Thy salvation cometh. Thy salvation is rendered by the ancient versions (Syriac, Arabic, LXX, Chaldee, Vulgate) and the best modern interpreters, Thy Saviour; and from the words, His reward is with Him, it is clear that this is the intended meaning of the prophet. The glowing promises of our text, and the prophecies connected with it, were most manifestly never fulfilled at His first coming. The second coming of Christ as the Deliverer of His people Israel is then the event here foretold; an event yet before the Church (Rom_11:26-27). It is not enough to proclaim Christ crucified to the Jews; we must also proclaim the once crucified Immanuel speedily to appear in glory, to punish His rebellious subjects, and to save His people.
2. The things connected with this event. His reward is with Him, and His work before Him. It is not quite clear whether His reward refers to the reward which Christ receives or which He bestows. Our Lord is to see of the travail of His soul, and be satisfied, and He is to be glorified in His saints, and admired in all them that believe. But I apprehend that the reward which He bestows is here intended (Rev_22:12). He has also a work to perform. What that work is, we may learn from the following chapters. It comprehends, doubtless, a lengthened series of events. Notice these three--the overthrow of His enemies; the mercies in store for Israel; the establishment of His kingdom.
3. Its required proclamation. By the daughter of Zion is meant the Jewish nation. It is a solemnly announced command to all to tell the Jews of the Coming Saviour. But why should the Lord tell the ends of the world to care for Zion? He foresaw and foreordained that the Jews should be scattered everywhere, that there might not be a spot upon the earth uninterested in or unmoved by their return. It was always the duty of Christians to preach the Gospel to the Jew first, and then to the Gentile.
II. THE BLESSED RESULT OF THIS EVENT TO THE JEWS (Isa_62:12). The words apparently lead us to two classes of persons to be blessed at our Saviours coming.
1. They shall call them the holy people, the redeemed of the Lord;
2. Thou shalt be called, Sought out, A city not forsaken? There may be a reference in the first class to the converted Gentiles (Justin Martyr), and in the second to the converted Jews. Through the chapter these are combined, while the Jews arc addressed by the personal pronoun (Isa_62:2). In this view, our text would contain a delightful reciprocation of congratulation between Jews and Gentiles. Yet, as the leading subject of the chapter is the restoration of the Jews, and as, in the preceding verse, the ends of the world are to be addressed on the subject, it is rather probable that the word they may here refer to the admiring nations of the earth. They shall call them, i.e the Jews, the holy or consecrated people, the redeemed of the Lord; and then the prophet himself, as if beholding Jerusalem thus glorious, changes the person and number of his language, and in the rapture of exultation exclaims, Thou shalt be called, Sought out, A city not forsaken.
III. THE. DUTIES TO WHICH WE ARE CALLED (Isa_62:10). Here the inhabitants of cities, where ever the Jews may be, are called to prepare roads for their return to their own land, that they and the nations at large may be ready to receive and welcome the great Lord and King of the whole earth. The general direction is to prepare the Jews, and thus also the Gentiles, for the coming Saviour.
1. Indifference is to be cast off. Go through, go through the gates. The double direction shows the ardour of the Divine mind, the importance of the duty, how dull Christians in general would be to it, and how needful to rouse them by repeated exhortations.
2. A way is to be prepared. Prepare ye the way of the people, etc.
3. A standard is also to be lifted up for the nations. Lift up a standard for the people. This is added not only as a duty to be discharged, but as a great encouragement to fulfil duties to the Jews, by the blessed effect it will undoubtedly have upon all nations. The meaning of this standard will be more clear by referring to Isa_11:10-12. A standard is a token ofwar: it is to assemble, direct and encourage the army, and to animate them in proceeding against their enemies. To lift up this standard is to preach the Gospel. But for whom is this standard to be lifted up? For the people. The original is in the plural number, for the peoples, and it is by the best translators rendered, the nations. The restoration of the Jews, then, is a part of the Divine plan for attracting the attention of and for blessing the whole world. (E. Bickersteth.)
Gather out the stones
Clearing the road to heaven
I. ENDEAVOUR TO REMOVE SOME OF THE STUMBLING-BLOCKS OUT OF THE POOR BEGINNERS WAY.
1. Let us begin with a very old and common difficulty, the doctrine of election. Many will say, Perhaps I am not one of Gods chosen. I know not any better way of practically treating the matter than of saying, I will go to Jesus because He bids me. When you are ill you do not know whether you are ordained to get well, but you send for the doctor; you cannot toll whether you are predestined to be rich, but you endeavour to make money; you do not know whether you will live through the day, but you work to provide yourself with bread; thus common-sense cuts the knot which mere theory can never untie. Leave the subtleties of argument alone, and act as sensible men. Go to Jesus and try whether He will reject you.
2. A deep sense of sin. If there had not been great sin, there would not have been need of a great Saviour.
3. A fear that the day of grace has passed. The Lords grace can come to a man at any time, and at any hour.
4. A tendency to blasphemous thoughts. They should lead you to go and tell Jesus Christ about it, but they should not drive you to despair.
5. The absence of anything like a horrible thought, or a terror, or an alarm. If you arc allowed to come to Jesus without being so molested by the Evil One, do not fret about that, but rather rejoice. There is no need to go round by bells gate to get to heaven.
6. A want of sensibility with regard to their sins. A man is saved by having his heart broken, and being led to cast himself upon Jesus; and if you have not yet received this part of salvation, your business is to come to Jesus for it, not to stay away till you get it of yourself, and then come to Christ with your feelings as a recommendation.
7. I cannot believe. The smallest grain of saving faith will save a man. It is the object of faith we should look to.
8. I do not think I can be saved, because I am not like so-and-so. Do be content to have nothing good in yourself, and to be nothing good, and to take all your good from Jesus Christ.
9. I never have any joy and peace. You shall receive the joy when you exercise the faith.
II. POINT YOU TO HIM WHO IS THE WAY, THE TRUTH AND THE LIFE who has already cleared the stumbling-blocks out of the way. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Isa_62:10-11. Go through, go through the gates, &c.
ACTIVE ZEAL IN SPREADING THE GOSPEL
Isa_62:10-11. Go through, go through the gates, &c.
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I. THE GENERAL ORDERS OF OUR GREAT LEADER.
1. The general order. The Church is considered under the figure of an army in its winter quarters. From this state of comparative ease, it is called to enter upon active service. The repetition of the charge points out the earnestness of the speaker. Activity in goodness characterises God, who sent forth His Son to seek and to save the lost; our Lord who came forth on this great errand; and His true disciples in every age.
2. The peculiar services assigned them. Those who are to receive the Gospel are considered as at a distance from the city, and are requiring much to be done to facilitate their approach.
(1). The Jews are first mentioned. “The people.” Isaiah constantly distinguishes the Jews from the Gentiles, by using the singular number for the Jews, and the plural for the Gentiles (cf. Isa_2:2-4 with Isa_2:6; Isa_11:10 with Isa_11:11; and Isa_11:12 with Isa_11:16). Further the Church is to “cast up the highway;” that is, provide for them every outward means that may be useful to assist in their conversion, such as sending missionaries to them, &c. Next, “Gather out the stones,” i.e., remove the numerous stumbling-blocks at present in the way of that people; such as the unkind treatment, the unscriptural tenets, the ungodly lives, and the distressing immoralities of those who are called Christians.
(2.) For the Gentiles an important service is to be performed: “Lift up an ensign for the peoples” [1764]
[1764] The military figure used in the former part of the verse is still kept up. A standard or ensign is that implement of war which a commander raises, not only to collect his own troops, but also to bring the people, into whose country he is entering, to the allegiance of his sovereign. Hence it is that so much care is taken, in besieged towns, to keep up the standard. When that is taken, and the ensign of the besieging army is seen on the citadel, it is a signal for the inhabitants to yield themselves to the conqueror. The Christian army is therefore here directed to lift up the Redeemer’s standard, that the Gentiles may be drawn to His easy yoke. His ensign is Christ Himself (Isa_11:10). In Him there is everything to attract the soul. Upon that standard what attractive mottoes are emblazoned (Isa_45:22; Joh_11:25; Hos_13:14; Rev_21:7, &c.). The standard is to be lifted up; we must let the nations see the Saviour. He has only to be clearly seen to be loved and admired. The Gospel, therefore, is to be plainly and fully preached in the largest cities, and the most open cities wherever the Gentiles are, or to whatever tribes they belong.—Stewart.
II. AN ANIMATING ENCOURAGEMEN TO FULFIL THESE ORDERS.
This three-fold “Behold” seems to imply something on which the armies of the living God should fix their eyes with intense earnestness. Here, in fact, there is unsurpassed encouragement to missionary exertion. Of this you will be convinced, if you consider—
1. The countries to which the proclamation it mentions is directed: “Unto the end of the world,” i.e., wherever any of the remnant of Israel are scattered.
2. The person for whom the proclamation is to be made: “The daughter of Zion,” i.e., the remnant of Judah.
3. The contents of the message to that people: “Behold, thy salvation cometh,” &c. A message exactly accordant both to the desires and the necessities of the Jews. They have long been looking for the coming of their Messiah. They mistook Him, when He appeared the first time; for when they expected that He would come with outward pomp and splendour, not discerning that the prophet had declared that He had another work to do (e.g., ch. 53; Dan_9:24). But still they are expecting Him. To them we are to say, “Your Saviour now draws nigh. That Jesus whom your fathers crucified,” &c. Surely such a message as this is an encouragement to “go through the gates,” for, if anything can touch the heart of the daughter of Zion, it is to hear that her King is coming, that her Saviour is at hand.—J. Haldane Stewart, M.A: A Practical View of the Redeemer’s Advent, pp. 296–315.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Come through, come through the gates
Come through, come through the gates
The phrase "come through" is repeated to show urgency.
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Build it, build the highway
The word "build" is repeated to emphasize that Yahweh urgently wants the road prepared. The "highway" represents the way the people can return. This is similar to Isaiah 40:3 and Isaiah 57:14. (See: Metonymy)
Gather out the stones
"Take the stones out of the road to make it smooth." Stones represent all the obstacles to quick travel. (See: Synecdoche)
Raise up a signal flag for the nations
A signal flag represents something to draw the attention of others. This means Yahweh is calling the people of the other nations to take notice of the land of Israel and to see what Yahweh has accomplished as he said he would. (See: Metonymy)
translationWords
gate
people group
nation
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 62:10-12 This call to prepare for God’s coming salvation…
62:10-12 This call to prepare for God’s coming salvation combines elements from all parts of Isaiah: the proclamation (the signal or banner, see 5:26), the preparation of the road (40:3; 57:14), the coming of God with his reward (40:5, 9-10), and the holy and redeemed citizenry (35:8-10).
62:10 highway: See also 40:3; 57:14. • A flag for all the nations to see is a signal that directs foreigners to come to Zion for God’s salvation. Earlier, a similar signal was used to call for the nations to attack Judah (5:26).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.