Isaiah 62:11
Behold, the LORD has proclaimed to the ends of the earth, "Say to Daughter Zion: See, your Savior comes! Look, His reward is with Him, and His recompense goes before Him."
Sermons
The Nearness of the Lord's Coming Used as a PersuasionR. Tuck Isaiah 62:11
Clearing the Road to HeavenIsaiah 62:10-12
God's Summons to the EnslavedW. Clarkson Isaiah 62:10-12
The Conversion of the JewsE. Bickersteth.Isaiah 62:10-12
The Homeward CallE. Johnson Isaiah 62:10-12
Who is ThisIsaiah 62:11-12














The immediate reference here is to the Lord's manifestation in the providences that led to the return of the exiles to Jerusalem. The Church has in every age had some great hope held out before it, and that hope could always be conceived of as a coming or manifestation of the Lord. Three "comings' are commonly recognized. Our Lord's coming in the flesh, as the Babe of Bethlehem, and the "Man Christ Jesus." Our Lord's coming in the Spirit, in the power of the Holy Ghost. Our Lord's coming in some manifestation of himself for the judgment of sinners and the glorifying of his saints. This is the special persuasion to holiness, activity, and. spiritual preparedness which now rests on Christ's Church.

I. THIS BELIEF THE SECOND COMING HAS ALWAYS BEEN HELD BY THE CHURCH; and the fact that some sections have held distorted and extravagant views of it must not be allowed to deprive us all of the inspiration that comes from so sober, yet so great and so glorious a hope. The belief was plainly held by the apostolic Church, and used by the early teachers as a persuasion to watchfulness, quietness of trust, and godly living. Bulwer Lytton is true to life when he describes Olynthus and a party of Christians singing amid the awful desolations of Pompeii, within hearing of the multitude that was rushing hither and thither for precious life - singing with the calm assurance that their Lord was now very near -

"Woe to the proud ones who defy him,
Woe to the wicked who deny him,
Woe to the wicked, woe!"

II. THE DOCTRINE OF THE SECOND COMING HAS ALWAYS HAD ITS PLACE IN THE CHURCH'S CREED. In the Apostles' Creed: "From thence he shall come again to judge both the quick and the dead." In the Creed of St. Athanasius: "From whence he shall come to judge the quick and the dead, at whose coming all men shall rise again with their bodies, and shall give account for their own works."

III. THE DOCTRINE OF THE SECOND COMING IS TAUGHT IN OUR HYMNS. The real faith and hope of the Church may be better shown by its favourite hymns even than by its formal creed. In every collection of hymns for Christian use some portion is devoted to the Lord's second advent, and not a few of these hymns have become very sacred and dear to Christian hearts. A few may be recalled to mind -

"Lo, he comes with clouds descending."
"When thou, my righteous Judge, shalt come."
"Great God, what do I see and hear?"
"The Lord shall come, the earth shall quake." Or that magnificent song of the ancient Church -

"Day of Wrath! that awful day,
Shall the bannered cross display,
Earth in ashes melt away."

IV. DEVOUT SOULS USE THIS HOPE IN URGING THE CLAIMS OF CHRIST ON CHRISTIAN DISCIPLES. For instance, J. A. James says, "We are to be waiting for the Son of God from heaven, and to be looking for his coming as our blessed hope, above all other hopes. This waiting for Christ was in an eminent degree characteristic of the primitive Christians; it is frequently mentioned by the apostles, and seems to have been a prevailing feeling of the Churches. All earnest Christians now have the same spirit. The bride, the Lamb's wife, is, and must be, supposed to be ever looking for the return of the heavenly Bridegroom. The want of tiffs habitual looking for the return of Christ indicates a low state of piety, a prevalence of worldly-mindedness among professing Christians." There is often much foolish talk about the "lost hope of the Church;" and it is strongly asserted that the Church generally is no longer looking for the coming of Christ. Nothing could be further from the truth. All that is true in connection with such statements is, that the great majority of Christian people fail to see that Scripture teaches the Lord's coming in any prescribed mode and time and form. The Church has been content with the inspiration and persuasion of the great fact and the large hope. The universal Church keeps her eyes fixed on the east, watching for the first signs of the dawning of the day of God; but the Church also accepts her Lord's declaration, that it is not for her "to know the times and the seasons." - R.T.

Behold, the Lord hath proclaimed unto the end of the world.
(with Isaiah 63:1): — As in God's immediate dealings with men we usually see the Son of God most manifest, this passage may fitly represent the glorious appearance of our Lord Jesus Christ whenever He has come forth to vindicate the cause of His people and to overthrow their enemies. This vision will be astoundingly fulfilled in the second coming of our Lord Jesus Christ. The fourteenth and nineteenth chapters of the Book of Revelation give us parallel passages to this. The scene before us describes an interposition of the Messiah; the return of the Divinely-appointed Champion from the defeat of His enemies. As it is evidently picture of salvation rather than of damnation; as the main feature in it is that He is mighty to save; as the great and chief element of the whole thing is that the year of His redeemed is come, and that the Warrior's own arm has brought salvation to His people; I cannot question that this text is applicable to the first coming of Christ. Then He did battle with the hosts of sin and death and hell, and so vanquished them that in His resurrection He returned with the keys of death and hell at HIS girdle. Then was He seen as "mighty to save."

I. THERE IS A PROCLAMATION (vers. 11, 12). The commentators as a whole can see no connection between the sixty-third chapter and the preceding part of the Book of Isaiah; but surely that connection is plain enough to the common reader. In these verses the coming of the Saviour is proclaimed, and in the next chapter that coming is seen in vision, and the evangelical prophet beholds the Saviour so vividly that he is startled, and inquires, "Who is this?'

1. This great announcement tells you that there is a salvation from without. Within your heart there is nothing that can save you. The proclamation is, "Behold, thy salvation cometh." It comes from a source beyond yourself.

2. It is a salvation which comes through a person. "Thy salvation cometh; behold, His reward is with Him, and His work before Him." The great salvation which we have to proclaim is salvation by Jesus Christ, the Son of God.

3. This salvation leads to holiness; for the text says of those who receive the Saviour, "They shall call them, The holy people."

4. It is salvation by, redemption; for it is written that they shall be called "The redeemed of the Lord. In the sacred Scriptures there is no salvation for men except by redemption.

5. This salvation is complete. "Thou shalt be called, Sought out, A city not forsaken." See the beginning of it: "Sought out," See the end of it: "Not forsaken." You will not begin with God, but God will begin with you. You shall be sought out, and then you will seek Him. He seeks you even now. But suppose the Lord found you, and then left you; you would perish, after all. But it shall not be so; for the same Lord who calls you "Sought out also calls you Not forsaken." You shall never be forsaken of the grace of God, nor of the God of grace.

II. CONSIDER THE QUESTION, "Who is this that cometh from Edom?" The prophet beholds in vision the Captain of salvation, returning from battle, arrayed like the warriors of whom we read, "the valiant men are in scarlet." He beholds the majestic march of this mighty Conqueror, and he cries, "Who is this?" When a soul first hears the proclamation of God's salvation, and then sees Jesus coming to him, he says, "Who is this?"

1. The question in part arises from anxiety, as if he said, "Who is this that espouses my cause? Is He able to save?"

2. The question also indicates ignorance. We do not any of us know our Lord Jesus to the full yet. "Who is this?" is a question we may still put to the sacred oracle. Paul, after he had known Christ fifteen years, yet desired that he might know Him; for His love passeth knowledge.

3. As the sinner looks, and looks again, he cries, "Who is this?" in delighted amazement. Is it indeed the Son of God? Does He intervene to save me? The God whom I offended, does He stoop to fight and rout my sins? It is even He.

4. I think the question is asked, also, by way of adoration. As the soul begins to see Jesus, its anxiety is removed by knowledge, and is replaced by an astonishment which ripens into worship.

5. It appears from the question that the person asking it knows whence the Conqueror came; for it is written, "Who is this that cometh from Edom, with dyed garments from Bozrah?" Yes, our Redeemer has returned from death, as said the Psalmist, "Thou wilt not leave My soul in hell, neither wilt Thou suffer Thine Holy One to see corruption"? Next notice that the prophet in vision observes the colour of the Conqueror's garments. "Who is this that cometh from Edom, with dyed garments from Bozrah?" Red is not Christ's colour; hence the question arises, "Wherefore art Thou red in Thine apparel. Our beloved's garments are whiter than any fuller can make them. The glory of His purity is such that we say to ourselves, "Red, why, that is the colour of Edom, the adversary! Red, that is the colour of the earth of our manhood. Red is the colour of our scarlet sins. Why is He red? Although the text treats of the blood of His adversaries, yet I would have you devoutly think of our Lord literally as shedding His own blood, for His victory was thus accomplished. The text sets forth the result of that blood-shedding in the overthrow of His enemies and ours; but we cannot separate the effect from the cause. I remember how Rutherford seems to glow and burn when in his prose poetry he talks of "the bonnie red man."

7. But yet the question comes from one who perceives that the Conqueror is royally arrayed. "This that is glorious in His apparel. The Jesus we have to preach to you is no mean Saviour; He is clothed with glory and honour because of the suffering of death.

8. The question ends with "travelling in the greatness of His strength." He did not come back from slaughtering our enemies feeble and wounded, but He returned in majestic march, like a victor who would have all men know that his force is irresistible. The earth shook beneath our Lord's feet on the resurrection morning, for "there was a great earthquake." The Roman guards became as dead men at His appearing. The Lord Jesus Christ is no petty, puny Saviour. As He travels through the nations it is as a strong man against whom none can stand, mighty to rescue every soul that puts its trust in Him.

III. CONSIDER THE ANSWER. NO one can answer for Jesus: He must speak for Himself. Like the sun, He can only be seen by His own light. He is His own interpreter. Not even the angels could explain the Saviour: they get no further than desiring to look into the things which are in Him. He himself answers the question "Who is this?" The answer which our Lord gives is twofold. He describes Himself —

IV. As a Speaker . "I that speak in righteousness." Is He not the Word? Every word that Christ speaks is true. The Gospel which He proclaims is a just and righteous one, meeting both the claims of God and the demands of conscience.

2. Our Lord also describes Himself as a Saviour. "I that speak in righteousness, mighty to save. Observe that the word "mighty is joined with His saving, and not with his destroying." Conclusion: Hearken to the proclamation, "Behold thy salvation cometh." Jesus can save you, for He is mighty to save! He has saved others like you. He can overthrow, all your enemies. He can do. this. alone. He is able to save you now. It is a sad wonder that men do not believe in Jesus.

( C. H. Spurgeon.)

People
Hephzibah, Isaiah
Places
Jerusalem, Jerusalem's, Zion
Topics
Accompanies, Behold, Daughter, Ends, Free, Hire, Proclaimed, Recompence, Recompense, Reward, Salvation, Savior, Saviour, Wage, Zion
Outline
1. The fervent desire of the prophet to confirm the church in God's promises.
6. The office of the ministers in preaching the Gospel
10. And preparing the people thereto

Dictionary of Bible Themes
Isaiah 62:11

     1075   God, justice of
     2590   Christ, triumphal entry
     5500   reward, God's people

Isaiah 62:10-12

     5499   reward, divine

Isaiah 62:11-12

     7271   Zion, as symbol

Library
The Heavenly Workers and the Earthly Watchers
'For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest ... I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence, and give Him no rest'--ISAIAH lxii. 1, 6, 7. Two remarks of an expository nature will prepare the way for the consideration of these words. The first is that the speaker is the personal Messiah. The second half of Isaiah's prophecies forms one great whole, which
Alexander Maclaren—Expositions of Holy Scripture

A Call to Prayer and Testimony
Mark well, beloved, how he would have his people to be in tune with himself! He will have no rest till salvation work is done; and he would not have us take rest; but he would have us stirred with passionate desire, and fired with holy zeal for the accomplishment of the divine plan of grace. Till he holds his peace he will not allow us to be silent. You that have the Revised Version will be struck with the more literal and forcible rendering of our text--"Ye that are the Lord's remembrancers, take
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Ministry of Intercession
THE MINISTRY OF INTERCESSION A PLEA FOR MORE PRAYER BY THE REV. ANDREW MURRAY WELLINGTON, S. AFRICA AUTHOR OF "THE HOLIEST OF ALL" "ABIDE IN CHRIST" "WAITING ON GOD" "THE LORD'S TABLE" ETC. ETC. "I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that are the Lord's remembrancers, keep not silence, and give Him no rest, till He establish, and till He make Jerusalem a praise in the earth." ISA. lxii. 6, 7. THIRD EDITION London JAMES NISBET & CO.
Andrew Murray—The Ministry of Intercession

God Seeks Intercessors
"I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night. Ye that are the Lord's remembrancers, keep not silence, and give Him no rest till He make Jerusalem a praise in the earth."--ISA. lxii. 6, 7. "And He saw that there was no man, and wondered that there was no intercessor."--ISA. lix. 16. "And I looked, and there was none to help; and I wondered, and there was none to uphold."--ISA. lxiii. 5. "There is none that calleth upon Thy name, that
Andrew Murray—The Ministry of Intercession

The Watchmen that Go About the City Found Me, to whom I Said, Saw Ye Him whom My Soul Loveth?
Since I have not found my Beloved in any mortal creature, I have sought Him among those happy spirits that go about the city to guard it; they found me because they are ever on the watch, These are the watchmen (Isa. lxii. 6) whom God has set upon the walls of Jerusalem, and who shall never hold their peace day nor night. I asked them news of my Well-beloved, of Him for whom I burn with love; but though they themselves possess Him, they could not give Him to me. Methinks I see Mary Magdalene (John
Madame Guyon—Song of Songs of Solomon

And the Manner of his Entry into Jerusalem, which was the Capital of Judæa...
And the manner of His entry into Jerusalem, which was the capital of Judæa, where also was His royal seat and the temple of God, the prophet Isaiah declares: Say ye to the daughter of Sion, Behold a king corneth unto thee meek and sitting upon an ass, a colt the foal of an ass. [233] (Isa. lxii. 11, Zech. ix. 9) For, sitting. on an ass's colt, so He entered into Jerusalem, the multitudes strewing and putting down for Him their garments. And by the daughter of Sion he means Jerusalem.
Irenæus—The Demonstration of the Apostolic Preaching

Man's Crown and God's
'In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty.'--ISAIAH xxviii. 5. 'Thou shall also be a crown of glory in the hand of the Lord.'--ISAIAH lxii 3. Connection of first prophecy--destruction of Samaria. Its situation, crowning the hill with its walls and towers, its fertile 'fat valley,' the flagrant immorality and drunkenness of its inhabitants, and its final ruin, are all presented in the highly imaginative picture of its fall as being like the trampling
Alexander Maclaren—Expositions of Holy Scripture

Sixth Day for the Spirit of Love in the Church
WHAT TO PRAY.--For the Spirit of Love in the Church "I pray that they may be one, even as we are one: I in them and Thou in Me; that the world may know that Thou didst send Me, and hast loved them as Thou hast loved Me ... that the love wherewith Thou hast loved Me may be in them, and I in them."--JOHN x"The fruit of the Spirit is love."--GAL. v. 22. Believers are one in Christ, as He is one with the Father. The love of God rests on them, and can dwell in them. Pray that the power of the Holy
Andrew Murray—The Ministry of Intercession

Twenty-Fourth Day for the Spirit on Your Own Congregation
WHAT TO PRAY.--For the Spirit on your own Congregation "Beginning at Jerusalem."--LUKE xxiv. 47. Each one of us is connected with some congregation or circle of believers, who are to us the part of Christ's body with which we come into most direct contact. They have a special claim on our intercession. Let it be a settled matter between God and you that you are to labour in prayer on its behalf. Pray for the minister and all leaders or workers in it. Pray for the believers according to their needs.
Andrew Murray—The Ministry of Intercession

A Model of Intercession
"And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and shall say unto him, Friend, lend me three loaves; for a friend of mine is come unto me from a journey, and I have nothing to set before him; and he from within shall answer and say, Trouble me not: I cannot rise and give thee? I say unto you, Though he will not rise and give him, because he is his friend, yet, because of his importunity, he will arise and give him as many as he needeth."--LUKE xi. 5-8.
Andrew Murray—The Ministry of Intercession

"And He is the Propitiation,"
1 John ii. 2.--"And he is the propitiation," &c. Here is the strength of Christ's plea, and ground of his advocation, that "he is the propitiation." The advocate is the priest, and the priest is the sacrifice, and such efficacy this sacrifice hath, that the propitiatory sacrifice may be called the very propitiation and pacification for sin. Here is the marrow of the gospel, and these are the breasts of consolation which any poor sinner might draw by faith, and bring out soul refreshment. But truly,
Hugh Binning—The Works of the Rev. Hugh Binning

An Obscured vision
(Preached at the opening of the Winona Lake Bible Conference.) TEXT: "Where there is no vision, the people perish."--Proverbs 29:18. It is not altogether an easy matter to secure a text for such an occasion as this; not because the texts are so few in number but rather because they are so many, for one has only to turn over the pages of the Bible in the most casual way to find them facing him at every reading. Feeling the need of advice for such a time as this, I asked a number of my friends who
J. Wilbur Chapman—And Judas Iscariot

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

The First Day in Passion-Week - Palm-Sunday - the Royal Entry into Jerusalem
At length the time of the end had come. Jesus was about to make Entry into Jerusalem as King: King of the Jews, as Heir of David's royal line, with all of symbolic, typic, and prophetic import attaching to it. Yet not as Israel after the flesh expected its Messiah was the Son of David to make triumphal entrance, but as deeply and significantly expressive of His Mission and Work, and as of old the rapt seer had beheld afar off the outlined picture of the Messiah-King: not in the proud triumph of war-conquests,
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were
Alfred Edersheim—The Life and Times of Jesus the Messiah

Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions
Alfred Edersheim—Sketches of Jewish Social Life

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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