“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 an ensign for the peoples. Behold Jehovah hath proclaimed unto the end of the earth, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his recompense before him. And they shall call them The holy people, The redeemed of Jehovah: and thou shalt be called Sought out, A city not forsaken” (Isa. 62:10-12).

In verse 10 the prophet orders certain ones to “go through, go through the gates.” This is a command and is directed to more than one, for it is in the plural number. Who are the ones thus addressed? The only possible antecedent of this pronoun is the group mentioned in verse 6 above; namely, “ye that are Jehovah’s remembrancers.” As has been seen in the last chapter, those who remind God of His promises and His commands are the believers who really delight in prayer. The Lord first gives them a vision of the future as set forth in the first five verses of this chapter. Then He calls upon those who see the vision to engage in an intercessory mission in behalf of Israel so that He might have a free hand to carry out these plans. Those who are urged to pray are also commanded to go through the gates and to prepare the way for the people. When one reads these circumstances, he thinks of the exhortation of the Lord Jesus to the disciples. In Matthew 9:37, 38 He told them that the harvest was indeed plenteous but the laborers were few. Then He urged them that they should pray to the Lord of the harvest to send laborers into His vineyard. Immediately after that he called the disciples and chose twelve of them, whom he named apostles and sent them forth to assist in carrying out their own prayers. The like situation is found in this marvelous sermon which we are studying. The prayer warriors are commanded to prepare a way for the people, to cast up a highway, and to remove the stones, lifting up and ensign for the people.

In approaching the study of this verse, one is confronted with this question: Are these commands to be interpreted literally? If not, what is their significance? Everyone who is acquainted with the ancient Orient knows that whenever one monarch expressed his desire to visit the king of another country, his host always had a highway constructed through his territory to his royal city in order that his visitor might come in royal estate. This custom has been in vogue through the centuries, more of less intact, to the present time. Of course, under modern conditions this is not so very necessary, since we have such excellent systems of transportation.

Was Isaiah interested in the construction of a literal highway? I do not think so. My reason for this position is this: As has been seen in verses 6 and 7, the prophet was talking about the spiritual ministry of prayer. Then in verse 11, as we shall shortly see, he was talking about a preaching ministry. This verse, which is thrown between, is to be taken literally, if the facts of the context demand such and interpretation. There is nothing that would lead one to choose such an explanation. But since this passage is in the midst of instructions concerning two spiritual ministries, the facts, therefore, indicate that this language is not to be taken literally but metaphorically. When this interpretation is accepted, the content of the message will confirm and demand that the metaphorical meaning be adopted.

Since we are to understand verse 10, which speaks about the preparation of the highway, as figurative language, we immediately want to know what is its significance. The answer is this: As we shall presently see, these who are to do the preaching are to make the glad announcement to Israel that her Messiah is coming, her King is ready to make His advent. Since the construction of a literal highway was begun when a sovereign was coming, and since the preaching is to announce to Israel that her King is ready to come, we are forced to the conclusion that Isaiah spoke of a spiritual ministry which must be accomplished in Israel in anticipation of the advent of her Messiah, in terms of that preparation which was always made by kings for the coming of a royal visitor.

This truth might be illustrated and made graphic by calling attention to what was done by the Turkish authorities when the ex-Kaiser of Germany made the announcement that he wished to visit the Holy City. When the Jerusalem authorities learned of the imperial intentions, they sent forth men through the gates of the city who constructed a highway from Jaffa to Jerusalem—a distance of forty or fifty miles. Upon disembarking at Jaffa, the ex-Kaiser rode in royal estate over this newly prepared highway and entered the ancient city of Jerusalem. A small section of the wall at the Jaffa gate was removed in order that he might ride into the holy city.

Language similar to this is found in Isaiah 40:3-5. The herald here is speaking to others and urging them to make preparation for the advent of the great King of the universe, Jehovah, who will come and bring salvation to His sorely tried and persecuted people.

That which was done in preparation for the coming of an earthly monarch was the building of a highway and the removal of the stones so that the chariot of the royal visitor might move easily over the road. Since the language is not literal but figurative, there must be something in this preparation for the coming of Israel’s King which is analogous to throwing out the stones and raising up the road bed. From the next verse, as we shall see, this preparation is to be made in the form of a proclamation to all Israel scattered throughout the world—an announcement that her Messiah is coming.

Stones are obstructions in the way of the progress of a vehicle. In this figurative language the stones must stand for difficulties which hinder Messiah’s coming. A careful study of the facts will make it plain that this is within the scope of the passage. What obstacles are obstructing the way, which must be removed in order that King Messiah may come? Of course, there are many; but there are four principal errors which Israel makes and which must be corrected in order that she may welcome her Messiah. Until these stones (hindrances) are removed by a true, scientific exposition of the Old Testament Scriptures, Israel can not welcome Him; and until she pleads for His coming, He will not appear, as we shall see later. The four errors referred to above which Israel holds are: A misunderstanding concerning the scriptural doctrine of the Trinity; the nature and person of King Messiah; the entire redemptive career of Messiah; and the time mentioned by the prophets when He would make His appearance in order to begin His world-wide redemptive work.

Since the Jew, as a rule, rejects the New Testament but holds to the Old, the truth on these four points must be given to him from the Scriptures which he accepts as genuine. Generally speaking, he believes that the five books of Moses are absolutely and inerrantly given by the Lord. The second division of the Old Testament, according to his idea, was not so completely inspired as were the books of Moses. These consist of the books beginning with Joshua and ending with II Kings. In the Hebrew bible, the third division is called Psalms or the sacred Writings. According to Jewish opinion, this third section is less inspired than the second, which in turn is not so accurate as the five books of Moses. The reason the Jew feels this way about the Old Testament is this: In Numbers 12 God said to Aaron and Miriam that He would speak to Moses face to face, but that to the prophets He would speak in a vision or I a dream. The Jew misunderstands this statement. To him it means that Moses was completely and inerrantly inspired, but that the prophets received and saw truth as a dream. Seldom are our dreams correct. According to his idea these latter, therefore, cannot be relied upon as one may depend upon the books of Moses. Of course, he misunderstands the meaning of this passage, but such is his opinion. In dealing with the Jew one must recognize this fact and act accordingly. Whenever one is presenting any doctrine to a Hebrew, he must therefore point out the thought in the five books of Moses and then substantiate it by additional proof found in the other portions of the Old Testament. Of course, since the Jew does not believe the New Testament is God’s Word, it is a mistake to bring proof from that portion of the Word until he has been taught what the truth is in those portions of the Word which he accepts as genuine and fully inspired.

The Old Testament teaches that there is a Trinity. The first verse of Genesis declares that “In the beginning Gods created,” etc. At the same time the unity of the Divine Being is preserved in this very sentence by the use of the singular verb with the plural noun. Again the Trinity is presupposed in Israel’s great confession, Deut. 6:4, “Hear, O Israel, Yahweh our Gods is Yahweh a unity” (literal translation). From these two quotations we see that there is a plurality in the Godhead and at the same time these personalities constitute a unity. From other passages we learn that there are three: Father, Son, and Holy Spirit. In presenting the doctrine, therefore, of the Trinity to the Jew, one must get his seed thought in the five books of Moses and then trace its development in the latter books of the Old Testament. By showing to the Jew the scriptural teaching of Moses and the prophets concerning the Trinity, one is removing a most important stumbling block from the path—the first stone to be thrown out of this highway for the coming of King Messiah.

Another stone that must be removed from this highway in order that Israel’s Messiah may come is the Jew’s misconception concerning the nature and person of King Messiah. The Hebrew looks at the historical record in Samuel, Kings, and Chronicles and reads that such men as Saul, David, Solomon, and the kings of Judah were called God’s Messiahs. They realize that these men were born by natural generation, that they served their day and generation, that many of them fell into gross errors and mistakes, and finally died. From these facts the Jew formulates his idea of King Messiah, concluding that he is but another man who is born by natural generation, that he will be a great genius beyond doubt, and that He will eventually restore Israel to her position as head of the nations. Thus Messiah, to the modern Jew, is simply a great military and political genius. Of a superhuman Messiah, who is one of the persons of the Holy Trinity, entering the world by miraculous conception and virgin birth, the Jew knows absolutely nothing. He does not understand the teaching of his own Scriptures concerning the nature of King Messiah. He is indeed shocked when he is told by Christians that Jesus was his Messiah because He was begotten by the Holy Spirit and conceived and brought forth by the Virgin Mary. The New Testament records seem to him to be absolutely contrary to the Old Testament and to reason; therefore, the message of the New Testament is by him forthwith rejected.

In order to remove this stone of stumbling out of the path for Messiah’s coming to Israel, the intelligent earnest messenger must show first from Moses and then from the writings of the prophets what they said concerning the supernatural character of King Messiah and His Virgin birth. Having shown from Moses and the prophets that He is God in human form, the messenger to Israel is ready to give him the teaching of the New Testament.

The modern Jew thinks that Messiah, as stated before, is simply a man who is born by natural generation, who will serve his day and generation and pass on. Of the redemptive career of King Messiah as outlined by Moses and the prophets, consisting of the first coming when He is rejected, His ascension to the right hand of the throne of God, and His eventual return when Israel accepts Him, the Jew knows absolutely nothing. To affirm that Jesus was the Messiah who fulfilled the predictions concerning His first coming, who after His resurrection returned to heaven, and who will come again to fulfill the glorious predictions of the prophets, seems to the Jew to be but an effort on the part of Christians to build up a case to bolster the claims for Jesus, which the Jew believes are false. It is therefore necessary for one, beginning with Moses, to show what the Old Testament foretells concerning the entire redemptive work of King Messiah. God through Moses and prophets did give us a blueprint of the entire career of Messiah: His first coming, His session at the right hand of God, His return and rule upon earth. The showing of the redemptive work of King Messiah is the removing of the third great stone from the way in order that Messiah may come.

The fourth stone that must be cast out is the Jewish misconception concerning the time when Messiah was scheduled by the prophets to come the first time. One outstanding rabbi has said that Christianity and Judaism are diametrically opposed and that they can never be reconciled. In explaining his position he declared that the fundamental tenets of each of these religious faiths are as far apart as the poles. “The Jew,” he asserted, “believes that Messiah has never come.” The Christian affirms that that He was born nineteen hundred years ago. In other words, the Christian believes with all his being that which the Jew denies with equal emphasis. If the Messiah has come, the Christians are right in their contention. If He has never made his appearance, the Jew is correct in adhering to Moses and the prophets and in rejecting Christianity. It is a matter of prime importance that the messenger to Israel must be able to show the honest Jew when Moses and the prophets said that Messiah would come. In other words, he must know the Old Testament teaching concerning chronology, for, according to the inspired men of God, Messiah was to come at a certain time. Moses drew the bare sketch of His redemptive career, but the details were filled in by the latter prophets. It was left to Daniel to show the very year when he would be cut off. There were whose in Israel at the time of Jesus who believed the prophets, and who were thoroughly convinced that they were living in the time when Messiah would be born; hence, they were alert to discover any sign pointing in that direction. They were not disappointed. The Jew today has misread his Scriptures with reference to the time for Messiah’s first appearance. To show the chronological scheme in the Old Testament to the Jew, proving to him exactly when Messiah was to appear the first time, is therefore to remove the fourth and last great stumbling block from the path in order that Messiah may come to Israel and bring the longed-for redemption.

Should one attempt to present the message of the Lord Jesus Christ to the Jew before these stones have been removed from the path, his efforts would be of little avail. He must be shown that the teaching of the Old Testament is in perfect accord with the New; but, in order to do this, he must first be given the correct interpretation of the Old Testament predictions relative to Messiah. One should never mention anything about the New Testament revelation until he has first shown the Hebrew truth-seeker what are the teachings of his own Sacred Writings. When this is done the teaching of the New Testament can easily be presented. It will be apparent to anyone that its teachings are in perfect alignment with those of Moses and the prophets.

In order to emphasize the necessity of first presenting the truth concerning the Old Testament to a Hebrew, I wish to call attention to what the Apostle Paul said in 2 Corinthians 3:12-16:

“Having therefore such a hope, we use great boldness of speech, 13 and are not as Moses, who put a veil upon his face, that the children of Israel should not look steadfastly on the end of that which was passing away:  14 but their minds were hardened:  for until this very day at the reading of the old covenant the same veil remaineth, it not being revealed to them that it is done away in Christ. 15 But unto this day, whensoever Moses is read, a veil lieth upon their heart.  16 But whensoever it shall turn to the Lord, the veil is taken away.

So long as the Jew reads Moses and the prophets as his authority in matters religious, just so long is a veil over his face, and he cannot see the glory of God in the face of Jesus Christ.  To the one who is loyal to Moses and accepts him as his religious authority, the beautiful portraits of the Lord Jesus Christ appearing in the four records of the gospel are simply pictures of another Jewish man who is purely human, although, as some of them admit, he was a great character. To some Hebrews He appears to be a good man; but to others He is an imposter.  The reason for this is that the Jew has a veil over his face and cannot see the deity in the face of the Lord Jesus.  Would any intelligent person purchase the masterpieces of art and contribute them to a blind asylum for the benefit and profit of the inmates of such an institution?  This question demands an emphatic, No. The blind cannot possibly see the most exquisite masterpieces of art; neither can the Jew who is still reading Moses as an authority see in Jesus of Nazareth anything more than just another Jewish man.

What should one do when he comes to a Jew who is reading Moses as his authority, and who has incorrect ideas concerning the Old Testament teaching relative to the Messiah?  He must approach the situation as the Apostle Paul did at Thessalonica:

“Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:  2 and Paul, as his custom was, went in unto them, and for three Sabbath days reasoned with them from the scriptures, 3 opening and alleging that it behooved the Christ to suffer, and to rise again from the dead; and that this Jesus, who, said he, I proclaim unto you, is the Christ” (Acts 17:1-3).

The Jews referred to in this passage did not realize that the Old Testament taught that it was necessary for the Messiah to suffer, to be buried, and to rise from the dead.  They held the same faith concerning Messiah that their brethren at Jerusalem did.  The latter believed that the Messiah would abide forever. The multitude therefore answered him, (Jesus), “We have heard out of the law that the Christ abideth forever:  how sayest thou, the Son of Man must be lifted up?  Who is this Son of Man?” (John 12:34).  This same position is seen in Luke 22:66-70:

“And as soon as it was day, the assembly of the elders of the people was gathered together, both of chief priests and scribes; and they led him away into their council, saying 67 If thou art the Christ, tell us.  But he said unto them, If I tell you, ye will not believe:  68 and if I ask you ye will not answer.  69 But from henceforth shall the Son of man be seated at the right hand of the power of God.  70 And they all said, Art thou then the Son of God?  And he said unto them, Ye say that I am.”

According to this statement the High Priest asked Jesus if He was the Jewish Messiah.  The Lord answered, “If I tell you, ye will not believe:  and if I ask you, ye will not answer.  But from henceforth shall the Son of man be seated at the right hand of the power of God.”  When Jesus spoke of Himself as the Son of man, immediately the High Priest asked Him, “Art thou the Son of God?”  To him Jesus replied, “Ye say that I am,” which statement was one of the usual Greek idioms for answering a question in the affirmative. From this conversation one can see the Jewish belief that the Messiah was the Son of man and at the same time the Son of God.  These facts show that the Jews of Jesus’ day believed in the divine nature of King Messiah and understood that the expressions, “the Son of Man” and “the Son of God,” were different names for Messiah.  Thus they were correct with reference to their idea in general relating to His nature and person.  Since they held these views, it is certain that they understood the doctrine of the Trinity.  Confirmatory evidence of this position is found in the early writings of the Jews, coming from the first century of the Christian era and the former part of the second. Furthermore, they were expecting Messiah to come at that time.  This is attested by many witnesses.

But the Jews at that time did not understand that this Messiah, the Son of Man, the Son of God, would die, would be buried, and would be raised from the dead. It was most difficult even for the apostles to comprehend our Lord’s teachings relative to these matters, because they held the view that the Messiah would abide forever. When Paul met the Jews at Thessalonica he corrected their error first. Having shown them what the Scriptures taught on that point, he had them in a position so that they could listen attentively to his argument that this Jesus, which he was preaching, was their long-expected Messiah.  Today the only logical and scriptural approach to the subject of presenting the gospel to the Jew is to deal with them as Paul did—remove the stumbling stones of misconceptions with reference to Messiah and then give the positive evidence that Jesus of Nazareth was the fulfillment of their Messianic hope; hence, He was their Lord and Saviour.  One must proceed today as the apostles did of old. When he has shown them the errors to which they subscribe and has turned them from Moses to Him of whom Moses spoke, the veil will be taken from their eyes, and they will be able to see the marvelous portraits of our Lord as they are presented in the New Testament.

Having seen the four principal stones that must be removed from the path in making the necessary preparations for the advent of King Messiah, we are now in a position to examine Isaiah 62:11 to ascertain the burden of its message.  “Behold, Jehovah hath proclaimed unto the end of the earth, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his recompense before him.”

The first thing to note in this verse is that God has sent forth a universal proclamation to the end of the earth.  There is but one possible interpretation of this expression, which is that God has sent forth this decree to all those who know Him and who believe in prayer, regardless of where they are—whether in Europe, Asia, Africa, America or Australia.  The second thing to be noted is that this is a royal edict. It proceeds from the King, the God of heaven and earth.  He has issued orders and sent them to His people wherever they are, ordering them to do a certain thing.

The third item to be noted is that those who know Him and believe in prayer are commanded to make a certain announcement to “the daughter of Zion.”  What is meant by “the daughter of Zion?”  Zion, as we have already seen, is the poetical name for Jerusalem.  “The daughter of Zion” is an expression occurring frequently and refers to the population of the city, but this expression must be interpreted in the light of oriental usage.  If one should ask in Palestine how many people lived in a given village, he would be told that its population is such and such a figure.  Immediately the inquirer would know that so many people could not possibly live in the place as it exists; but upon further inquiry he would discover that it claims as its citizens all the descendants of those who have ever lived there.  They are called citizens of the town, even though they live on a different continent.  This is an oriental conception, and it is the one that is expressed here.  The daughter of Zion is the people who belong to Zion, who acknowledge that as their home town, their mother city.  In other words, the daughter of Zion is the Jewish people.

The fourth thing to note is that they are scattered throughout the world, as assumed by this passage, for the praying people everywhere in the world are urged to bring a message to them.  This fact shows that the prophet presupposed Israel’s international dispersion.  The command to proclaim to the daughter of Zion throughout the world is just another way of commanding God’s faithful people to evangelize Israel wherever she is.

The fifth item is the content of the message that is to be delivered to the Jew; “Behold, thy salvation cometh; behold, his reward is with him, and his recompense before him.”  The praying people are to announce to the Hebrews throughout the world that their salvation is coming. Salvation is used in various senses in the Scriptures.  Sometimes it is used in an impersonal manner, the reference being to the fact of deliverance.  In other places it has a personal meaning and refers to one who brings the salvation or deliverance.  Which of these uses is the one occurring in this passage?  The latter part of this quotation answers the question: “Behold, his reward is with him, and his recompense before him.”  This statement shows that the prophet was using salvation in a personal sense, referring to one who is coming to Zion in order to accomplish her salvation.  This passage has been interpreted correctly as a reference to Israel’s Messiah and Redeemer. He is the One who comes and brings His reward with Him to His servants and likewise His recompense to His enemies. Thus without a doubt this passage refers to none other than Israel’s Messiah. He is the One who comes and brings His reward with Him to His servants and likewise His recompense to His enemies. Thus without a doubt this passage refers to none other than Israel’s Messiah.

Confirmation of this position is seen by a glance at the etymology of the term. The word in the original rendered “thy salvation” is a shortened form of the word Joshua which primarily means “the salvation of Jehovah.” Joshua, in this shortened form, was brought over into the Greek language and rendered as Yesus, but, when it is transliterated directly from the Greek into the English, it is spelled Jesus. Since this passage is a reference to a personal Messiah, I am faithful and loyal to the text when I render it thus: “Say ye to the daughter of Zion, Behold, thy Jesus cometh; behold, his reward is with him, and his recompense before him.”

In view of these facts, this passage is a command to praying Christian people to tell the Jews throughout the entire world that their Jesus is coming. Which of the comings is referred to here? Certainly not the first one, for He came then bringing a message of comfort and of redemption. But the advent here announced is the one when He will bring His reward and His recompense. Everyone familiar with the New Testament realizes that this is a reference to the second coming of Christ, for, when He returns, He brings His reward to His servants and recompenses His enemies. This coming therefore is His glorious return when He shall appear in the glory of the Father with the Holy Angels and shall gather all nations before Him and separate them as the shepherd separates the sheep from the goats (Matt. 25:31-46).

But why are God’s people urged to tell the Jews about the second coming of Christ? Why not tell them about His first coming? The Lord certainly knows the proper approach to the human mind, and He says tell them about the second coming. Evidently there is a reason for that. In the first place, since the prophet gives the command to announce the second coming to Israel, we may assume that Isaiah was transported across the centuries and placed in the midst of the Christians of the century when Messiah is ready to return and that he commands them to proclaim this second coming in glory. This exhortation, therefore, was not given to the Christians of the first century, nor of the fifth, nor of the tenth, nor of the fifteenth, but to those living in the generation during whose lifetime Jesus will come in glory with His reward. The fact of His soon-coming is the reason for the announcement. A second reason for proclaiming to the Jews the second coming of Christ is this: When one is suffering, the best way to get his attention is to offer him that which will bring relief. This is in accordance with a well-known principle of psychology. The thing uppermost in the minds of the Jews at the time here foreseen will be deliverance from their enemies and from their age-long suffering. What will bring this desired redemption? Only one thing and that is Messiah’s personal appearance.

The Jews have for centuries been hoping for Him to appear. Throughout the Psalms and in various portions of the Old Testament this question is repeatedly asked, “O Lord, how long?” The Jewish leaders have been seeking the answer to that question by explaining various passages of Scripture according to certain so-called principles of interpretation, but all of their answers have been wrong. The nation has been misled. It is for those who know the true perspective of prophecy to tell the Jewish people when their Messiah is about to come. That there will be those who proclaim this message to Israel is evident from an examination of Psalm 75:1: “We give thanks unto thee, O, God; we give thanks, for thy name is near: Men tell of thy wondrous works.” Here is a vision, presented by the Psalmist, of the nation of Israel jubilantly giving thanks to God for one thing, namely for His Name is near. The term name is here used personally and refers to the second coming of Messiah. This is seen by comparing this verse with Isaiah 30:27-28. How will Israel know that the second coming of the Lord is near? The third line of Psalm 75:1 in the Revised Version gives that answer: “Men tell of thy wondrous works.” Thus we see that here is a vision of all Israel evangelized by those who know the prophetic word and who present the testimony concerning the nearness of Messiah’s coming in such a way as to convince the entire nation. Seeing the correctness and the soundness of their presentation of the message of salvation the whole nation will begin to praise God for the fact that Messiah is soon to appear.

Not only are the praying Christian people commanded to tell Israel that her Messiah is coming with His reward, but they are to inform them, that is, the Jewish people, that they shall be called “the holy people, the redeemed of Jehovah; and thou shalt be called, Sought out, a city not forsaken.” Israel at that time, having been purged of all sin, will be the redeemed nation, will be the holy people, and will be sought out. Jerusalem shall never be forsaken after that time. Thus Israel for the first time during her long trek through the centuries will be in the God-appointed position—at the head of the nations to become the channel of world-blessing.

As seen above, the command has gone forth to God’s praying believing children to evangelize Israel throughout the entire world. Suppose we let this exhortation go unheeded and pursue our own way. The Lord will tell us what Mordecai said to Esther: “For if thou altogether holdest thy peace at this time, then will relief and deliverance arise to the Jews from another place.” If we through unbelief refuse to fall in line with God’s eternal program, the Lord will raise up others who will be faithful and who will carry out His command. It will be done regardless of whether or not we obey. God who was able to raise up children unto Abraham of the stones, as John the Baptist declared, is likewise able to raise up faithful, loyal servants who will go to Israel and bear this message. Let each one of us say that, by God’s grace, we will do what we can and then do it. Great will be the reward for those who, obedient to the heavenly vision, go forth sowing this seed of the Kingdom in Israel, thus preparing the way for the Messiah’s return.

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