Isaiah 62:1

THE HEAVENLY WORKERS AND THE EARTHLY WATCHERS

Isaiah 62:1; Isaiah 62:6. For Zion’s sake will I not hold My peace. I have set watchmen upon thy walls, O Jerusalem, &c.

Two expository remarks.

1. The speaker is the personal Messiah (Isaiah 61:1).

The remarkable parallelism in the expressions selected as the text should be noticed: “I will not hold My peace;” the watchmen “shall never hold their peace.” And His command to them is literally: Ye that remind Jehovah—no rest (or silence) to you! and give not rest to Him. Christ, the Church, and God are all represented as unceasingly occupied in the one great work of establishing “Zion” as the centre of light, salvation, and righteousness for the whole world. Consider these three perpetual activities—

I. THE GLORIFIED CHRIST IS CONSTANTLY WORKING FOR HIS CHURCH. The greatness of Christ’s work in the past may lead us to forget the true importance of what He evermore does. His present life is presented in Scripture under two contrasted and harmonious aspects—as being rest, and as continuous activity in the midst of rest [1761]

[1761] His session on the throne proclaims the full accomplishment of all the purposes of His earthly ministry. It points backwards to the forces lodged in the world’s history by Christ’s finished work,—the basis of all our hopes; it points to a future as the goal of all these hopes. But while He rests as from a perfected work, He also rests not day nor night. “The right hand of God” is significant of the operative energy of the Divine nature; “sitting” there is equivalent to possessing and wielding that measureless power. The Evangelist who uses the expression says “they went forth and preached everywhere, the Lord working with them.” The words at the beginning of Acts—“all which Jesus began both to do and teach”—suggest the same thought. The whole history of that book is shaped by this conviction. The Lord adds to the Church daily; His name works miracles, &c. Not the Acts of the Apostles, but the Acts of the Lord in and by His servants is the accurate title of this book. Stephen beheld his Lord “standing”—as if risen with intent to help—“on the right hand of God.” John in Patmos saw Him who “holdeth the seven stars in His right hand,” and “walketh in the midst of the seven golden candlesticks.” The text speaks of a continuous forthputting of power: “I will not rest.” His power is in exercise as the inspiration of good men, using them as His weapons, and the axe must not boast itself against Him that heweth. He orders providences, and shapes the course of the world for the Church (1 Chronicles 16:21). The word of this Master is never “Go,” but “Come.” There is besides, the wonderful truth of His continuous intercession for us. His work on earth is ever present to the Divine mind as the ground of our acceptance and the channel of our blessing (John 17:24).—Dr. Maclaren.

II. CHRIST’S SERVANTS ON EARTH DERIVE FROM HIM A LIKE PERPETUAL ACTIVITY FOR THE SAME OBJECT (Isaiah 62:7). Note a twofold form of occupation devolving on these Christ-sent servants. They are watchmen, and they are also God’s remembrancers. The former metaphor is commonly applied in the Old Testament to the prophetic office, but in accordance with the genius of the New Testament, as expressed on Pentecost, should be extended to the whole mass of Christian people.

1. Our voices should ever be heard on earth. With faith in Christ come responsibilities. We are watchmen. Let us ponder the pattern.

2. Our voices should ever be heard in heaven. Faith is a mute appeal to God’s faithful love; and, beyond that, our prayers come up for a memorial before God. They remind God. The prayer that prevails is a reflected promise. These two forms of action ought to be inseparable. Prayerless work will soon slacken, and never bear fruit; idle prayer is worse than idle.

3. The power for both is derived from Christ. He sets the watchmen; He commands the remembrancers. And our pattern is His manner of discharging them, and the condition of receiving the power is to abide in Him.

III. THE CONSTANT ACTIVITY OF THE SERVANTS OF CHRIST WILL SECURE THE CONSTANT OPERATION OF GOD’S POWER. “Give Him no rest.” Bold words. The prophet believes that those who remind God can stir up the strength of the Lord. Practically, God reaches His end—the establishment of Zion, through the Church. The great reservoir is always full; but the bore of the pipe and the power of the pumping-engine determine the rate at which the stream flows from it (Matthew 13:58). We may have as much of God as we want, as much as we can hold, far more than we deserve. An awful responsibility lies on us. With what grand confidence may the weakest go to his task.

STIMULATING LESSONS.—

1. Look at the energy around us. Do we work as hard for God as the world does for itself.
2. Look at the energy beneath us. If we are sitting drowsy by our camp fires, the enemy is on the alert. It is no time for God’s sentinels to nod.

3. Look at the energy above us. On the throne of the universe is the immortal Power who slumbereth not. Before the altar of the heavens is the Priest of the world. Round Him stand perfected spirits, who “rest not day and night.” Do we work for God as He and all that are with Him do? Alas! have we not been like the three Apostles sleeping, even while the Lord was wrestling with the tempter in Gethsemane. Let us lift up our cry to God: “Awake, awake” (Isaiah 51:9); and the answer shall be an echo of the prayer turned into a command (Isaiah 52:1).—A. Maclaren, D.D.: Sermons, Second Series, pp. 19–38.

THE FUTURE GLORY OF THE CHURCH

Isaiah 62:1. For Zion’s sake will I not hold my peace, &c.

I. The implied obscurity of Zion.

The modern Church is obscured—

1. By its divisions.
2. By its assimilation to the world.
3. By its peculiar position as an agency in progress, working for the world’s highest good.

II. The ultimate extension of the Church’s glory.

This is the night of the Church’s history; she is now in the shade. But as the morning sunlight bursts on the scene, banishing every lingering shred of twilight, and revealing the rarest scene of life and loveliness that was before but dimly seen, so shall her righteousness by and by appear. There are indications of the coming glory—

1. In the triumphs of the Gospel at home.
2. In the salient features of the present age (see p. 333).

III. The Divine energy is pledged to accomplish the Church’s future glory.

Inspiring fact! Jehovah is ceaselessly, in speech and action, working for His people. In this we have the inviolable guarantee of Zion’s future glory.

1. God’s Word is His voice. This voice has sounded through the ages of the past, protesting against every prevalent form of iniquity, instructing the nations in sublimest truths, and preparing them for a loftier destiny. Like a many-toned bell it still peals through the world in strains at once monitory and joyous. Never shall that voice be hushed till its mission is fulfilled,
2. God’s providence is His action. The world is governed by Jehovah in the interest and furtherance of the higher purposes of Christianity.
3. The motive influencing the Divine energy—the love of God for Zion. God loves His Church, because He sees in her a photograph of Himself, a reflection of His own image, the embodiment and universal manifestation of His own glory. She is the fruit of sufferings unparalleled, &c. His own honour is involved in the ultimate triumph and glory of His Church.

Lessons.

1. We see the vanity and groundlessness of our fears for the Church’s safety and ultimate victory.
2. We see the blessedness of consecrated service for the Church of God.—George Barlow: The Study, vol. iii. p. 450, &c.

THE LOVE OF THE CHURCH.

I. THE PURE AND HOLT INCENTIVES THAT MOVED THE PROPHET TO RELIGIOUS ACTIONS.

1. For Zion’s sake. He loved Zion for the beauty, joy, strength, and safety she afforded the world. Analogies between Zion and the Church (Psalms 48).

2. For Jerusalem’s sake (see p. 436).

II. THE EARNEST RESOLUTIONS OF THE PROPHET IN REGARD TO THE DISCHARGE OF THE APPROPRIATE DUTIES OF HIS OFFICE AND MINISTRY TOWARD ZION AND JERUSALEM. I. He resolved not to hold his peace. He was not only a praying prophet, but a preaching prophet,

2. He was resolved not to rest or cease from his ministerial labours.

III. THE WISE AND USEFUL ENDS THE PROPHET HOPED TO ACCOMPLISH.

1. The establishment of righteousness in Zion and Jerusalem.
2. The promotion of their salvation.—Geo. Nestor: The Preachers’ Monthly, vol. vii. pp. 50–52.

The prophets were true philanthropists—their love of country was deep and ardent. The heaven-kindled passion was not quenched by afflictions however sore, or by apostasy however general. O that their mantles might fall on us! that we may experience a quenchless passion to promote the welfare of Zion. Notice—

I. THE SUBJECTS OF THE PROPHET’S SOLICITUDE. To the devout Jew “Zion” was the dearest spot on earth. Zion remains “beautiful fur situation,” &c. The temple which graced its heights was its glory. Type of the Christian Church (1 Peter 2:5).

II. THE MODE OF MANIFESTING HIS SOLICITUDE.

1. “I will not hold my peace.” He resolved to lift up his voice and cry aloud—
(1) Before God. Prayer the natural outlet of the believer’s solicitude. Let us plead with God as did Abraham, Moses, Daniel, &c. Power of prayer.
(2) Before men. There is a time to be silent, and a time to speak. Those who are deeply concerned for the welfare of Zion will be sure to speak.
2. “I will not rest.” Our solicitude and activity must be ceaseless. A spasmodic and fitful zeal is unhealthy. Perseverance is nowhere more needful than in religion. Whether men hear or forbear, it should be ours to give “line upon line,” &c.

III. THE BRILLIANT RESULTS DESIRED. The allusion is to a marriage ceremony, &c.—Benjamin Browne.