Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.
8. Thy watchmen sing ] Render, Hark, thy watchmen! they lift up the voice, together do they sing (see R.V.). Although the prophets are often called “watchmen” (ch. Isa 56:10; Hab 2:1; Jer 6:17; Eze 33:2 ff.) there is no reason to suppose that they are referred to here. Prophets are no longer required after the herald of salvation has arrived and Jehovah Himself is at hand. The word is used in its ordinary sense of the watchmen posted on the city walls, who are naturally represented as the first to see and announce the actual approach of the King.
for they shall see &c. ] Rather, for eye to eye do they look upon Jehovah’s return to Zion. The expression eye to eye occurs only once again, in Num 14:14, where Jehovah is said to be “seen eye to eye” in Israel; i.e. He is visibly present there (cf. Jer 32:4, “his eyes shall look on the eyes of Nebuchadnezzar”). The idea here must be similar; Jehovah shall be seen in person when He comes to Zion, as closely and clearly as when two men look one another in the face. The phrase certainly has not in Hebr. the sense of harmony and unity which it has come to bear in English. But it can hardly mean merely that the watchmen shall form a dense throng, looking each other in the face! That is a thought quite irrelevant in the context.
Fuente: The Cambridge Bible for Schools and Colleges
Thy watchmen – This language is taken from the custom of placing watchmen on the walls of a city, or on elevated towers, who could see if an enemy approached, and who of course would be the first to discern a messenger at a distance who was coming to announce good news. The idea is, that there would be as great joy at the announcement of the return of the exiles, as if they who were stationed on the wall should see the long-expected herald on the distant hills, coming to announce that they were about to return, and that the city and temple were about to be rebuilt. It was originally applicable to the return from Babylon. But it contains also the general truth that they who are appointed to watch over Zion and its interests, will rejoice at all the tokens of Gods favor to his people, and especially when he comes to bless them after long times of darkness, depression, and calamity. It is by no means, therefore, departing from the spirit of this passage, to apply it to the joy of the ministers of religion in the visits of divine mercy to a church and people. Shall lift up the voice. That is, with rejoicing.
With the voice together shall they sing – They shall mingle their praises and thanksgivings. The idea is, that all who are appointed to guard Zion, should feel a common interest in her welfare, and rejoice when the Lord comes to visit and bless his people. The Hebrew here is more abrupt and emphatic than our common translation would make it. It is literally, The voice of thy watchmen! They lift up the voice together; they sing – as if the prophet suddenly heard a shout. It is the exultling shout of the watchmen of Zion; and it comes as one voice, with no discord, no jarring.
For they shall see eye to eye – Lowth renders this, For face to face shall they see. Noyes, For with their own eyes shall they behold. Jerome renders it, Oculo ad oculum – Eye to eye. The Septuagint renders it, , … Ophthalmoi pros ophthalmous, etc. Eyes shall look to eyes when the Lord shall have mercy upon Zion. Interpreters have been divided in regard to its meaning. The sense may be, either that they shall see face to face, that is, distinctly, clearly, as when one is near another; or it may mean that they shall be united – they shall contemplate the same object, or look steadily at the same thing. Rosenmuller, Gesenius, Forerius, Junius. and some others, understand it in the former sense. So the Chaldee, For they shall see with their own eyes the great things which the Lord will do when he shall bring back his own glory to Zion. The phrase in Hebrew occurs in no other place, except in Num 14:14, which our translators have rendered, For thou, Lord, art seen face to face. Hebrew, Eye to eye; that is, near, openly, manifestly, without any veil or interposing medium.
The expression, face to face, meaning openly, plainly, manifestly, as one sees who is close to another, occurs frequently in the Bible (see Gen 32:30; Exo 33:11; Deu 5:4; Deu 34:10; Jdg 6:22; Pro 27:19; Eze 20:35; Act 25:16; 1Co 13:12; 2Jo 1:12; 3Jo 1:14). So the phrase, mouth to mouth, occurs in a similar sense Num 12:8. And there can be but little doubt, it seems to me, that this is the sense here, and that the prophet means to say, that the great and marvelous doings of Yahweh would be seen openly and manifestly, and that the watchmen would thence have occasion to rejoice. Another reason for this opinion, besides the fact that it accords with the common usage, is, that the phrase, to see eye to eye, in the sense of being united and harmonious, is not very intelligible. It is not easy to form an image or conception of the watchman in this attitude as denoting harmony. To look into the eyes of each other does not of necessity denote harmony, for people oftentimes do this for other purposes. The idea therefore is, that when Yahweh should bring back and bless his people, the watchmen would have a full and glorious exhibition of his mercy and goodness, and the result would be, that they would greatly rejoice, and unitedly celebrate his name. According to this interpretation, it does not mean that the ministers of religion would have the same precise views, or embrace the same doctrines, however true this may be, or however desirable in itself, but that they would have an open, clear, and bright manifestation of the presence of God, and would lift up their voices together with exultation and praise.
When the Lord shall bring again Zion – Zion here denotes the people who dwelt in Jerusalem; and the idea is, when the Lord shall again restore them to their own land. It is not a departure from the sense of the passage, however, to apply it in a more general manner, and to use it as demonstrating that any signal interposition of God in favor of his people should be the occasion of joy, and shall lead the ministers of religion to exult in God, and to praise his name.
Fuente: Albert Barnes’ Notes on the Bible
Isa 52:8-12
Thy watchmen shall lift up the voice
The return from exile
From the glowing periods of this paragraph we can reconstruct the picture of the return from exile, as it presented itself to the seer.
It was notably the return of the Lord to Zion (Isa 52:8, R.V.). The stately procession moves slowly and fearlessly. It is not the escape of a band of fugitive slaves, dreading pursuit and recapture: Ye shall not go out in haste, neither shall ye go by flight. Before it speed the messengers, appearing on the sky-line of the mountains of Zion, with good tidings of good, publishing peace, and publishing salvation. The main body is composed of white-robed priests, bearing with reverent care the holy vessels, which Nebuchadnezzar carried from the temple, which Belshazzar introduced with mockery into his feast, but which Cyrus restored. Their number and weight are carefully specified, 5, 400 in all (Ezr 1:7-11). As the procession emerges from its four months of wilderness march on the mountains which were about Jerusalem, her watchmen, who had long waited for the happy moment, lift up their voice; with the voice together do they sing. They see eye to eye. And the waste places of Jerusalem, with their charred wood and scorched stones, break forth into joy and sing together. The valleys and hills become vocal, constituting an orchestra of praise; and the nations of the world are depicted as coming to behold, and acknowledge that the Lord had made bare His holy arm. But they do not see–what is hidden from all but anointed eyes–that the Lord goes before His people, and comes behind as their rearward; so that their difficulties are surmounted by Him before they reach them, and no foe can attack them from behind. The literal fulfilment of this splendid prevision is described in the Book of Ezra. There we find the story of the return of a little band of Jews, 1,700 only in number. They halted at the River Ahava, the last station before they entered the desert, for three days, to put themselves with fasting and prayer into Gods hand. They had no experience of desert marching. Their caravan was rendered unwieldy by the number of women and children in it. They had to thread a district infested by wild bands of robbers. But they scorned to ask for an escort of soldiers and horsemen to protect them, so sure were they that their God went before them to open up the way, and came behind to defend against attack. In the midst of the march were priests and Levites, with their sacred charge of which Ezra had said, Watch and keep them, until ye weigh them in the chambers of the house of the Lord. (F. B. Meyer, B.A.)
Expectation and accomplishment
In several respects there seems a falling short between the radiant expectations of the prophet, and the actual accomplishment in the story of Ezra: but we must remember that it is the business of the historian to record the facts, rather than the emotions that coloured them, as the warm colours of the sun colour the hard, grey rocks. And is it not always so, that through our want of faith and obedience we come short of the fulness of blessing which our God has prepared for us? (F. B.Meyer, B. A. )
Eye to eye
Eye to eye do they behold the Lord s return to Zion. Eye to eye is face to face with the event. (A. B. Davidson, D. D.)
Eye to eye
The expression plainly intimates the clear and satisfying manifestations of the presence and glory of Jehovah to be enjoyed by His servants at the period wherein the foundations of the Messiahs kingdom were to be laid. (R. Macculloch.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. Thy watchmen lift up the voice – “All thy watchmen lift up their voice”] There is a difficulty in the construction of this place which, I think, none of the ancient versions or modern interpreters have cleared up satisfactorily. Rendered word for word it stands thus: “The voice of thy watchmen: they lift up their voice.” The sense of the first member, considered as elliptical, is variously supplied by various expositors; by none, as it seems to me, in any way that is easy and natural. I am persuaded there is a mistake in the present text, and that the true reading is col tsophayich, all thy watchmen, instead of kol tsophayich, the voice of thy watchmen. The mistake was easy from the similitude in sound of the two letters caph and koph. And in one MS. the koph is upon a rasure. This correction perfectly rectifies the sense and the construction. – L.
They shall see eye to eye] May not this be applied to the prophets and apostles; the one predicting, and the other discovering in the prediction the truth of the prophecy. The meaning of both Testaments is best understood by bringing them face to face.
When the Lord shall bring again Zion – “When JEHOVAH returneth to Zion”] So the Chaldee: cad yethib shechinteih letsiyon, “when he shall place the shechinah in Zion.” God is considered as having deserted his people during the captivity; and at the restoration, as returning himself with them to Zion, his former habitation. See Ps 60:1; Isa 40:9, and note.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thy watchmen, thy ministers, who shall descry the approach and coming of this heavenly King and kingdom, shall lift up the voice; partly to give notice to all people of these glad tidings; and partly by way of exultation, to sing forth the praises of God for this glorious day and mercy, as it here follows.
They shall see; they shall understand, and so be able to teach, Divine mysteries.
Eye to eye; very distinctly, and clearly, and familiarly, their eyes beholding the eyes of this King of glory; as it is said of Zedekiah, Jer 34:3,
Thine eyes shall behold the eyes of the king of Babylon; and as it is said, mouth to mouth, Num 12:8, and face to face, Gen 32:30; Exo 33:11; Num 14:14. They shall see with their bodily eyes the King of the church, or the Word made flesh, as they are said to have done, Joh 1:14; 1Jo 1:1. They shall be eye and ear witnesses of the words and works of Christ, and therefore their testimony of these things shall be more certain and valuable.
When the Lord shall bring again Zion; when God shall complete the work of bringing his church out of captivity; which was begun at the return out of Babylon, and perfected by Christs coming into the world.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. watchmenset on towersseparated by intervals to give the earliest notice of the approach ofany messenger with tidings (compare Isa21:6-8). The Hebrew is more forcible than EnglishVersion, “The voice of thy watchmen” (exclamatory as inSo 2:8). “They lift uptheir voice! together they sing.”
eye to eyethat is,close at hand, and so clearly [GESENIUS];Nu 14:14, “face to face”;Nu 12:8, “mouth to mouth.”Compare 1Co 13:12; Rev 22:4,of which Simeon’s sight of the Saviour was a prefiguration (Lu2:30). The watchmen, spiritually, are ministers and others whopray for the peace of Jerusalem (Isa 62:6;Isa 62:7),
bring againthat is,restore. Or else, “return to” [MAURER].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The watchmen shall lift up the voice,…. Not the Levites in the temple, nor the prophets of the Old Testament; rather the evangelists and apostles of Christ; best of all Gospel ministers in the latter day, so called in allusion to watch men on the walls of cities looking out, and giving notice of approaching danger; see
Isa 62:6. The words may be rendered, “the voice of the watchmen; they shall lift up the voice; together shall they sing”; that is, this is the voice of the watchmen, namely, the voice of peace and salvation, which the bringer of good tidings, the same with these watchmen, publish. “Lifting up” their “voice” denotes the publicness of their ministrations, the vehemency of them, and their importance; “singing together”, their joy and cheerfulness, their harmony and unity.
For they shall see eye to eye; most clearly, Zion’s King reigning before his ancients gloriously; the great doctrines of peace and salvation published by them; and the great and wonderful things God will do for his church, in fulfilling prophecies relating thereunto. So the Targum,
“for with their eyes they shall see the great things which the Lord will do;”
and as their light and discerning will be most clear, like the light of seven days, so it will be alike in them; their sentiments and doctrines will exactly agree; there will be no difference nor dissension among them:
when the Lord shall bring again Zion: return his church and people to their former state, from whence they were declined; restore them as at the beginning; revive his work among them; cause his Gospel and ordinances to be professed and observed in their purity; call in his ancient people the Jews, and bring in the fulness of the Gentiles; pour out his spirit in a plentiful manner on them, and grant his gracious presence to them; so the Targum,
“when he shall return his Shechinah or divine Majesty to Zion.”
This text is by the Jews n applied to the times of the Messiah, and to the resurrection of the dead o.
n Pesikta in Kettoreth Hassammim in Targ. in Numb. fol. 25. 4. o T. Bab. Sanhedrhin. fol. 91. 2.
Fuente: John Gill’s Exposition of the Entire Bible
How will the prophets rejoice, when they see bodily before them what they have already seen from afar! “Hark, thy watchers! They lift up the voice together; they rejoice: for they see eye to eye, how Jehovah bringeth Zion home.” followed by a genitive formed an interjectional clause, and had almost become an interjection itself (see Gen 4:10). The prophets are here called tsophm , spies, as persons who looked into the distance as if from a watch-tower ( specula , Isa 21:6; Hab 2:1) just as in Isa 56:10. It is assumed that the people of the captivity would still have prophets among them: in fact, the very first word in these prophecies (Isa 40:1) is addressed to them. They who saw the redemption from afar, and comforted the church therewith (different from m e bhasser , the evangelist of the fulfilment), lift up their voice together with rejoicing; for they see Jehovah bringing back Zion, as closely as one man is to another when he looks directly into his eyes (Num 14:14). is the same as in the construction ; and has the transitive meaning reducere , restituere (as in Psa 14:7; Psa 126:1, etc.), which is placed beyond all doubt by in Psa 85:5.
Fuente: Keil & Delitzsch Commentary on the Old Testament
8. The voice of thy watchmen. He continues his argument; for he shews that there shall be such a restoration of the people, that the messengers shall venture boldly to proclaim it. To lift up the voice has the same meaning with the phrase, “on the mountains,” which he formerly employed. (Verse 7.) The matter will not be hidden, but so clear and evident as to draw forth universal admiration. They who speak of what is doubtful matter mutter inaudibly, (41) and do not venture to “lift up the voice;” but here there will be nothing doubtful or uncertain.
The Prophet borrowed the metaphor from sentries which are commonly placed in cities, though the designation of “watchmen” is usually given to all Prophets, because they are placed, as it were, on watch-towers, to keep watch over the safety of the people. When he says that they shall lift up the voice, he means that there will be silence during the captivity, because the voice of the Prophets shall not be heard; for although they warn every one privately, yet there will be no freedom of speech. Hence also Jeremiah says, “I will put my mouth in the dust.” (Lam 3:29) But when the Lord shall be pleased to lead forth the people, the mouth of watchmen, who were formerly dumb, shall be opened to proclaim that they are at liberty to return; for they will not speak within private walls, or impart moderate consolation, but will openly proclaim that salvation. On this subject I have spoken fully at the beginning of the fortieth chapter. (42)
Eye to eye; that is, openly. This extends, indeed, to spiritual conversion; but let us not on that account depart from the literal sense, so as not to include also the benefit which the Lord conferred on the ancient people; for, when he restored the Jews to liberty, and employed the ministry of Zerubbabel, Ezra, and Nehemiah, these things were fulfilled. Yet at the same time they ought to be continued down to the coming of Christ, by which the Church was gathered out of all parts of the world. But we ought also to go forward to Christ’s last coming, by which all things shall be perfectly restored.
(41) “ Murmurent entre les dents.” “Mutter between the teeth.”
(42) See Com. on Isaiah, Vol. 3, p. 197.
Fuente: Calvin’s Complete Commentary
(8) Thy watchmen . . .The sentinels see the heralds from their watch-towers (Isa. 21:6; Hab. 2:1), and sing out for joy, as they see, not only afar off, but eye to eye, the presence of the God who has become the King.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Thy watchmen lift voice Watchtowers along the line are here supposed, on which runs, from one to the other, the shouts of the coming caravans.
They shall see eye to eye This means, that so near to each other are the watchmen that they all in succession see face to face, not only of one another, but also of the exile columns as they advance and pass on their way. Other explanations are given of this phrase, but the scene is one of poetic movement, and no other explanation seems so well to fit it.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 52:8 Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.
Isa 52:8
Isa 52:8 “when the LORD shall bring again Zion” – Word Study on “shall bring again” Gesenius says the Hebrew word “shall bring again” ( ) (H7725) means, “to turn about, to return.” Strong says it is a primitive root that means, “to turn back,” hence, “turn away.” This word has a wide variety of meanings. Gesenius says this phrase in Isa 52:8 can be translated, “when Jehovah shall return to Zion,” or “when Jehovah brings back Zion.”
Isa 52:8 Comments – Isa 52:8 has a variety of translations, referring either to the Jews returning from Babylonian Captivity ( DRC, KJV, NAB), or the Lord returning to Zion ( ASV, ESV, NCV, NET, NIV, NLT, Rotherham, RSV). Modern English versions seem to favor the translation referring to the Coming of Jesus Christ.
DRC reads, “The voice of thy watchmen: they have lifted up their voice, they shah praise together: for they shall see eye to eye when the Lord shall convert Sion.”
KJV reads, “Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.”
NAB reads, “Hark! Your watchmen raise a cry, together they shout for joy, For they see directly, before their eyes, the LORD restoring Zion.”
NASB reads, “Listen! Your watchmen lift up their voices, They shout joyfully together; For they will see with their own eyes When the Lord restores Zion.”
ASV reads, “The voice of thy watchmen! they lift up the voice, together do they sing; for they shall see eye to eye, when Jehovah returneth to Zion.”
ESV reads, “The voice of your watchmen they lift up their voice; together they sing for joy; for eye to eye they see the return of the Lord to Zion.”
NCV reads, “Listen! Your guards are shouting. They are all shouting for joy! They all will see with their own eyes when the Lord returns to Jerusalem.”
NET reads, “Listen, your watchmen shout; in unison they shout for joy, for they see with their very own eyes the Lord’s return to Zion.”
NIV reads, “Listen! Your watchmen lift up their voices; together they shout for joy. When the Lord returns to Zion, they will see it with their own eyes.”
NLT, “The watchmen shout and sing with joy, for before their very eyes they see the Lord returning to Jerusalem.”
Rotherham reads, “The voice of thy watchmen! They have uplifted a voice Together, do they renew the shout of triumph, For eye to eye, shall they see, When Yahweh returneth to Zion.”
RSV reads, “Hark, your watchmen lift up their voice, together they sing for joy; for eye to eye they see the return of the Lord to Zion.”
From the throne of God a herald brings good tidings to Jerusalem, announcing Israel’s forgiveness and salvation.
Isa 52:9 Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem.
Isa 52:9
Psa 72:14, “He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.”
Isa 52:9 Comments – Isa 52:9 is similar to Isa 52:1.
Isa 52:10 The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.
Isa 52:10
Psa 98:1, “O sing unto the LORD a new song; for he hath done marvellous things: his right hand, and his holy arm , hath gotten him the victory.”
Joh 12:38, “That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?”
Isa 53:1, “Who hath believed our report? and to whom is the arm of the LORD revealed?”
Gal 3:1, “O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?”
Isa 52:10 “all the ends of the earth shall see the salvation of our God” Scripture References – Note:
Isa 49:6, “And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth .”
Note Mat 28:18-20 – the great commission:
Mat 28:18-20, “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.”
Note similar verses:
Luk 3:4-6, “As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; And all flesh shall see the salvation of God .”
Act 13:47, “For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth .”
Act 28:28, “Be it known therefore unto you, that the salvation of God is sent unto the Gentiles , and that they will hear it.”
Isa 52:11 Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD.
Isa 52:11
Isa 52:11 “touch no unclean thing” Comments – In the Exodus from Egypt, the Egyptians took no leaven bread with them. Because of their haste, they did not have time to make leaven bread.
2Co 6:17, “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,”
Isa 52:12 For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rereward.
Isa 52:12
Exo 12:11, “And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD’S passover.”
Exo 12:33, “And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men.”
Exo 12:39, “And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.”
Isa 52:12 “for the LORD will go before you” – Comments – God sent an angel before Israel in their wilderness journeys, a cloud by day, and a pillar of fire by night.
Isa 52:12 “and the God of Israel will be your rereward” Comments – Webster says the word “rereward” means, “the rear guard of an army.” God will gather up His people so that none tarry behind. He will protect the feeblest among them.
Isa 52:11-12 Comments – One must ask the question, “Go out from where?” Isa 52:11 tells us to come out from a particular place. If we examine Isa 52:12, it draws a picture of Israel’s hasty nighttime flight from Egypt. Thus, this passage is telling us to come out from Egypt, which is figurative of the sinful world.
Fuente: Everett’s Study Notes on the Holy Scriptures
DISCOURSE: 962
THE SAINTS VISION OF CHRIST
Isa 52:8. They shall see eye to eye, when the Lord shall bring again Zion.
EXCEEDINGLY strong and animated are the descriptions given us, in the prophetic writings, respecting the return of the Jews from Babylon [Note: Read the first three verses of this chapter.] And in that event is God represented as to be preeminently glorified [Note: ver. 6. with chap. 60:21.]. But we must not, in reading these glowing passages, confine our attention to that one event: we must bear in mind, that it was altogether typical of our deliverance by Christ; and we must therefore regard it in that view, comprehending under its vivid representations that infinitely greater redemption which it was intended to prefigure. In truth, to understand the prophecies aright, we must remember that they contain, in general, a primary and a secondary sense; primary, as having a literal fulfilment; and secondary, as having a mystical accomplishment under the Christian dispensation. By the deliverance of the Jews from Babylon, Gods glory was made to appear: but it was more clearly seen in the apostolic age; and will be yet more fully manifested at the latter day. Those periods, it is true, in respect of time, are far asunder: but in respect of purpose they are one; and may be considered, therefore, as declaring one great event, in its commencement, its progress, and its completion. It is in that view that I enter upon the passage before us: from which I shall take occasion to shew you,
I.
The views which men had of Christ under the Mosaic economy
Certainly, under the Mosaic dispensation, their views of Christ were very indistinct
[True it is, that Christ was then prefigured in his person, work, and offices. It may well be doubted whether there was so much as a pin in the tabernacle which did not correspond with something in Christ; or whether there was any thing in Christ which was not prefigured: for God gave to Moses a model; and agreeably to that pattern shewn him in the mount, was every thing made. Still, however, the Mosaic ritual was only a shadow: and, as a shadow will give but a very imperfect conception of a man, especially in his intellectual and moral powers, so did the laws of Moses give a very inadequate representation of Christ, and of the salvation which he was to work out for us. It was to intimate this, that Moses put a veil on his face when he spake to the people under his charge [Note: 2Co 3:13.]: and even the best informed of the prophets themselves were far from comprehending the full import of what they conveyed to us [Note: 1Pe 1:10; 1Pe 1:12.]. Doubtless Abraham saw the day of Christ, and rejoiced in the sight [Note: Joh 8:56.]; but still both he and all his posterity saw but little, in comparison of what was afterwards revealed to Moses and the prophets: and the prophets themselves, yea, and even John the Baptist, who was the greatest of them all, were inferior in knowledge to the least and meanest of the followers of Christ [Note: Mat 11:11.].]
The deliverance from Babylon added but little to the knowledge which the Law conveyed
[That event indeed, duly considered, would serve to throw light upon our redemption by Christ; and more especially in the view in which it is foretold in the preceding context: Thus saith the Lord: Ye have sold yourselves for nought; and ye shall be redeemed without money [Note: ver. 3.]. And, as we shall see presently, it was intended to shadow forth that stupendous effort of Gods mercy and love. But still, the temporal blessing that was then imparted, so occupied the minds of all who partook of it, as to swallow up every consideration of the spiritual benefits which the temporal deliverance was ordained to prefigure.]
But mens views of Christ will be found greatly enlarged, if we consider,
II.
Those which were vouchsafed to them in the apostolic age
The passage manifestly refers to that period
[In the verse preceding our text, the prophet, seeing, as it were, his prediction already carried into effect, exclaims, How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good; that publisheth salvation; that saith unto Zion, Thy God reigneth [Note: ver. 7.]. And this very passage does St. Paul quote, as fulfilled, under the Christian dispensation, by those who preach the Gospel of Christ [Note: Rom 10:15.]. This shews clearly, that the one event was typical of the other; and that we must look to the Christian dispensation for the accomplishment of the prediction before us. Indeed, it is under the Christian dispensation alone that God does bring again Zion to the state from which it had fallen through the apostasies of his unbelieving and gainsaying people.]
Then was Christ seen, comparatively, eye to eye, and face to face
[He did assume our nature, and tabernacle amongst men. And though his appearance was mean, even like a root out of a dry ground [Note: Isa 53:2.], yet to a chosen few he revealed himself in a more especial manner, as the brightness of his Fathers glory, and the express image of his person [Note: Heb 1:3.]. On one occasion he was transfigured before them, shining forth as the sun in its meridian lustre [Note: Mat 17:2.]: to which event St. Peter refers, when he says, We were eye-witnesses of his Majesty [Note: 2Pe 1:16.]. Indeed, his disciples generally beheld his glory, the glory as of the only-begotten of the Father [Note: Joh 1:14.]. Not that they fully understood his character and mission, until the day of Pentecost: but when the Holy Spirit was poured out upon them, then they saw him to be indeed the Son of God, the Saviour of the world [Note: 1Jn 4:14.]. They had seen him, and conversed familiarly with him after his resurrection, for the space of forty days; and had now received the promised effusion of the Holy Ghost; so that there remained no longer any doubt upon their minds: and hence St. John, speaking of him as the incarnate Word, the eternal Son of God, says, That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of life . that which we have seen and heard, declare wo unto you . And these things we write unto you, that your joy may be full [Note: 1Jn 1:1-4.]. How clear their knowledge was, in comparison of that which men possessed under the Mosaic economy, will be seen to advantage by reading the Epistle to the Hebrews; where the whole of his work and offices, as depicted in the ceremonial law, is fully developed and explained. Hence, then, it was justly said by St. Paul, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him: but God hath revealed them unto us by his Spirit [Note: 1Co 2:9-10.].]
We must however, for the full understanding of the text and views which are there spoken of, we must, I say, look forward to,
III.
Those which shall be enjoyed in the latter day
To this period our text has a still further reference
[Doubtless many of the Jews were converted to Christ, and many of the Gentiles also, through the ministry of the Apostles: but the bulk of the Jewish nation rejected their testimony, as did the great mass also of the Gentile world: so that Zion still needs to be brought again, no less than at the first promulgation of Christianity. It cannot yet be said that the Lord hath made bare his arm in the eyes of all the nations, and that all the ends of the earth have seen the salvation of our God [Note: ver. 10.]. But that period shall arrive, as the prophet has said; and then only shall my text be fully accomplished.]
Then, indeed, shall men behold our Lord eye to eye
[Some have thought that Christ will appear again personally upon earth, and be seen amongst his followers. Certainly, if that should be, our text will then receive a most remarkable accomplishment, But without determining any thing respecting that, one thing is clear; namely, there will be a vast increase of light bestowed upon the Church in that day; insomuch, that the light of the moon will be as the light of the sun, and the light of the sun sevenfold, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound [Note: Isa 30:26.]. We know that there is a veil upon our hearts when we read the word and attend upon Gods ordinances; and that, for the most part, it is on some particular occasions only that Christ appears to us in his glory, and manifests himself to us in all the wonders of his love. But in that day this will be a common occurrence amongst all the members of his Church; for the whole earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea [Note: Hab 2:14.]. And so glorious will be the discoveries vouchsafed to them, that the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Zion, and before his ancients, gloriously [Note: Isa 24:23.]. Then shall be fulfilled what St. John has spoken in the book of Revelation: There shall be no more curse in the Church; but the throne of God and of the Lamb shall be in it; and his servants shall serve him: and they shall see hit face; and his name shall be in their foreheads. And there shall be no night; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever [Note: Rev 22:3-5.].]
And now let me ask,
1.
What views of Christ have you?
[St. Paul speaks of Christ as revealed in him [Note: Gal 1:16.]: and such is the revelation which we also must have, if ever we would partake of his saving benefits. That he has been revealed to us in the word, will only tend to our heavier condemnation, if an understanding be not given us, that we may know him; and a vital power also communicated, that we may be in him, as branches of the living vine [Note: 1Jn 5:20.]. O Brethren, rest not in a head-knowledge of the Saviour; but beg of God that he would pour out upon you the Holy Spirit, as a Spirit of wisdom and revelation in the knowledge of Him; that the eyes of your understanding being enlightened [Note: Eph 1:17-18.], you may know him in all his excellency and glory [Note: Isa 35:2.]. It is the Spirits office to glorify Christ; and to take of the things that are his, and to shew them unto you [Note: Joh 16:14.]. Pray ye therefore, without ceasing, that God, of his infinite mercy, would give you his Holy Spirit, and, through his divine agency, impart to you that knowledge of Christ in which alone consists eternal life [Note: Joh 17:3.].]
2.
What effect has your knowledge of Christ produced upon you?
[From my text we may learn, that, in proportion as we see Christ eye to eye, we may hope, both in our individual and collective capacity, to be restored to God. And to the same effect says St. Paul; We all, with open and unveiled face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord [Note: 2Co 3:18.]. Now what know you, Brethren, of this experience? It is not the Law, with its terrors, that can ever effect this: no, nor can a desire of heaven give us a sufficient stimulus, or obtain for us so rich a benefit. Nothing but a sight of Christ can transform the soul into his likeness. Even in heaven this assimilating efficacy is felt and acknowledged: for we there shall be like him, because we shall see him as he is [Note: 1Jn 3:2.]. Study, then, I pray you, his glorious character: survey him diligently, as he is revealed in the word: and cease not to contemplate the wonders of his love, till, by comprehending the breadth and length and depth and height of it, as far as such an incomprehensible subject can be known, you be filled with all the fulness of God [Note: Eph 3:18-19.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 52:8 Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.
Ver. 8. Thy watchmen shall lift up the voice. ] Heb., The voice of thy watchmen – sc., ” Thy God reigneth”; or, as in the following verse, “Break forth into joy,” &c.
They lift up the voice, they sing together.
For they shall a see eye to eye.] And be able to say, as 1Jn 1:1 , “That which we have seen with our eyes, which we have looked upon” (and what so sure as sight?) “declare we unto you.”
a Id est cominus evidentisaime, ut Num 14:14 . – Jun.
sing = shout.
see eye to eye = see face to face, and will be face to face with the coming heralds of the King, yea, with the King Himself. This oft misapplied expression ha? nothing whatever to do with agreement in opinion.
Thy: Isa 56:10, Isa 62:6, Son 3:3, Son 5:7, Jer 6:17, Jer 31:6, Jer 31:7, Eze 3:17, Eze 33:7, Heb 13:17
lift: Isa 24:14, Isa 40:9, Isa 58:1
with: Isa 12:4-6, Isa 26:1, Isa 27:2, Isa 35:10, Isa 48:20, Jer 33:11, Act 2:46, Act 2:47, Rev 5:8-10, Rev 18:20, Rev 19:4
see: Isa 30:26, Jer 32:39, Zep 3:9, Zec 12:8, Act 2:1, Act 4:32, 1Co 1:10, 1Co 13:12, Eph 1:17, Eph 1:18
Reciprocal: 2Ch 5:13 – as one Psa 89:15 – know Psa 96:2 – show Psa 125:1 – be as mount Isa 65:14 – my servants Act 2:14 – lifted Rev 14:7 – with
Isa 52:8. Thy watchmen shall lift up the voice Partly to give notice to all people of these glad tidings, and partly by way of exultation, to sing forth the praises of God for this glorious season and exercise of mercy. If we consider this passage as referring to the deliverance from Babylon, by the watch-men here, we must understand those prophets who prophesied at or after the time of that deliverance, such as Haggai and Zechariah: but if the good tidings be interpreted of the publication of peace and salvation by the gospel, then by the watchmen its ministers are meant, and especially the apostles and evangelists, and other first messengers of Christ. For they shall see eye to eye Those prophets that shall witness the release of the Jews from captivity shall see an exact agreement and correspondence between the prophecy and the event whereby it is accomplished, between the promise and the performance. It may still be affirmed with more propriety, that the preachers of the gospel saw eye to eye when the Messiah was manifested in the flesh, and they saw his glory, the glory of the only begotten of the Father, full of grace and truth, Joh 1:14; when they saw with their eyes, looked upon, and their hands handled the word of life; when the life was manifested, and they saw it and bore witness, and could show unto others that eternal life which was with the Father, and was manifested unto men, 1Jn 1:2. And being eye and ear witnesses of the words and works of Christ, their testimony became more certain and more valuable. Add to this, that true gospel ministers in general, and even ordinary Christians, who receive the Spirit of wisdom and revelation, (Eph 1:17,) have a more distinct and clear view of the grace of God in Christ than the Old Testament saints could have. When the Lord shall bring again Zion When God shall complete the work of bringing his church out of captivity, which was begun at the return out of Babylon, and perfected by Christs coming into the world. Bishop Lowth, however, reads the clause, When Jehovah returneth to Zion; a translation which the Hebrew text will certainly bear. Thus the Chaldee: When he shall bring back his presence to Zion. God is considered as having deserted his people during their captivity; and, at the restoration, as returning himself with them to Zion, his former habitation. But in a much higher degree was God present in his church, when he was manifested in the flesh, and they could call him, Immanuel, God with us.
52:8 {h} Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.
(h) The prophets who are your watchmen will publish your deliverance: this was begun under Zerubbabel, Ezra and Nehemiah, but was accomplished under Christ.
Watchmen along the walls of Jerusalem saw the messenger coming, and they joined in the rejoicing as they realized that he brought a message of Yahweh’s approaching victory for Zion.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)