Isaiah 52
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Isaiah 52
Awake, Awake; Put On Thy Strength, O Zion
1Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.
Jamieson-Fausset-Brown
CHAPTER 52
Is 52:1-15. First through Thirteen Verses Connected with Fifty-first Chapter.
Zion long in bondage (Is 51:17-20) is called to put on beautiful garments appropriate to its future prosperity.
1. strength--as thy adornment; answering to "beautiful garments" in the parallel clause. Arouse thyself from dejection and assume confidence.
the holy city--(Ne 11:1; Re 21:2).
no more ... unclean--(Is 35:8; 60:21; Joe 3:17; Re 21:27). A prophecy never yet fulfilled.
uncircumcised--spiritually (Eze 44:9; Ac 7:51).
CHAPTER 52
Is 52:1-15. First through Thirteen Verses Connected with Fifty-first Chapter.
Zion long in bondage (Is 51:17-20) is called to put on beautiful garments appropriate to its future prosperity.
1. strength--as thy adornment; answering to "beautiful garments" in the parallel clause. Arouse thyself from dejection and assume confidence.
the holy city--(Ne 11:1; Re 21:2).
no more ... unclean--(Is 35:8; 60:21; Joe 3:17; Re 21:27). A prophecy never yet fulfilled.
uncircumcised--spiritually (Eze 44:9; Ac 7:51).
The Pulpit Commentary
FURTHER ADDRESS OF THE PROPHET TO JERUSALEM. Zion is exhorted to rise from the dust, throw off her bonds, and assert her freedom (Isa_52:1, Isa_52:2). God will deliver her from this third captivity for his Name's sake, which her oppressors blaspheme (Isa_52:3-6).
Awake, awake; put on thy strength (comp. Isa_51:9). God can help those only who help themselves. The "arm of the Lord" having been called upon to "put on strength" in order to help Zion, Zion is now exhorted to do her part, and put on her own strength. Nor is she to stop there; she is further to rut on her beautiful garments—to array herself in the glorious robes which befit her as a royal and a holy city, and show herself once more a queen, instead of being content to remain grovelling as a captive (Isa_51:20, Isa_51:21). Henceforth there shall no more come into thee the uncircumcised. Foreigners shall no more visit Jerusalem to injure her or exult over her misfortunes (comp. Joe_3:17). When the influx of the Gentiles comes (Isa_42:6; Isa_49:6, Isa_49:22, etc.), it will be one of Gentiles who are "circumcised in heart and lips," and no longer "unclean" (Act_10:15).
FURTHER ADDRESS OF THE PROPHET TO JERUSALEM. Zion is exhorted to rise from the dust, throw off her bonds, and assert her freedom (Isa_52:1, Isa_52:2). God will deliver her from this third captivity for his Name's sake, which her oppressors blaspheme (Isa_52:3-6).
Awake, awake; put on thy strength (comp. Isa_51:9). God can help those only who help themselves. The "arm of the Lord" having been called upon to "put on strength" in order to help Zion, Zion is now exhorted to do her part, and put on her own strength. Nor is she to stop there; she is further to rut on her beautiful garments—to array herself in the glorious robes which befit her as a royal and a holy city, and show herself once more a queen, instead of being content to remain grovelling as a captive (Isa_51:20, Isa_51:21). Henceforth there shall no more come into thee the uncircumcised. Foreigners shall no more visit Jerusalem to injure her or exult over her misfortunes (comp. Joe_3:17). When the influx of the Gentiles comes (Isa_42:6; Isa_49:6, Isa_49:22, etc.), it will be one of Gentiles who are "circumcised in heart and lips," and no longer "unclean" (Act_10:15).
2Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.
Jamieson-Fausset-Brown
2. from the dust--the seat of mourners (Job 2:12, 13).
arise, and sit--namely, in a more dignified place: on a divan or a throne [Lowth], after having shaken off the dust gathered up by the flowing dress when seated on the ground; or simply, "Arise, and sit erect" [Maurer].
bands of ... neck--the yoke of thy captivity.
2. from the dust--the seat of mourners (Job 2:12, 13).
arise, and sit--namely, in a more dignified place: on a divan or a throne [Lowth], after having shaken off the dust gathered up by the flowing dress when seated on the ground; or simply, "Arise, and sit erect" [Maurer].
bands of ... neck--the yoke of thy captivity.
The Pulpit Commentary
Shake thyself from the dust (compare the opposite command given to Babylon, "Come down, sit in the dust" Isa_47:1). Zion was to arise, shake from her all trace of the dust in which she had been so long lying, and then calmly seat herself upon a seat of dignity. Loose thyself from the bands of thy neck. The Hebrew text has. "The bands of thy neck are unloosened;" i.e. I have caused thy chains to fall from thee—thou hast only to "rise," and thou wilt find thyself free. Captives in ancient times were often fastened together by a thong or chain passed round their necks. Daughter of Zion. The prophet passes, by an easy transition, from the city to the nation, which continues to be the object of address in the remainder of the discourse.
Shake thyself from the dust (compare the opposite command given to Babylon, "Come down, sit in the dust" Isa_47:1). Zion was to arise, shake from her all trace of the dust in which she had been so long lying, and then calmly seat herself upon a seat of dignity. Loose thyself from the bands of thy neck. The Hebrew text has. "The bands of thy neck are unloosened;" i.e. I have caused thy chains to fall from thee—thou hast only to "rise," and thou wilt find thyself free. Captives in ancient times were often fastened together by a thong or chain passed round their necks. Daughter of Zion. The prophet passes, by an easy transition, from the city to the nation, which continues to be the object of address in the remainder of the discourse.
3For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money.
Jamieson-Fausset-Brown
3. As you became your foes' servants, without their paying any price for you (Jr 15:13), so they shall release you without demanding any price or reward (Is 45:13), (where Cyrus is represented as doing so: a type of their final restoration gratuitously in like manner). So the spiritual Israel, "sold under sin," gratuitously (Ro 7:14), shall be redeemed also gratuitously (Is 55:1).
3. As you became your foes' servants, without their paying any price for you (Jr 15:13), so they shall release you without demanding any price or reward (Is 45:13), (where Cyrus is represented as doing so: a type of their final restoration gratuitously in like manner). So the spiritual Israel, "sold under sin," gratuitously (Ro 7:14), shall be redeemed also gratuitously (Is 55:1).
The Pulpit Commentary
Ye have sold yourselves for nought; rather, for nought were ye sold. God received nothing when he allowed his people to become the slaves of the Babylonians. He took no price for them (see Isa_50:1), and therefore is free to claim them back without payment (comp. Isa_45:13). He has but to say the word; and he is about to say it.
Ye have sold yourselves for nought; rather, for nought were ye sold. God received nothing when he allowed his people to become the slaves of the Babylonians. He took no price for them (see Isa_50:1), and therefore is free to claim them back without payment (comp. Isa_45:13). He has but to say the word; and he is about to say it.
4For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause.
Jamieson-Fausset-Brown
4. My people--Jacob and his sons.
went down--Judea was an elevated country compared with Egypt.
sojourn--They went there to stay only till the famine in Canaan should have ceased.
Assyrian--Sennacherib. Remember how I delivered you from Egypt and the Assyrian; what, then, is to prevent Me from delivering you out of Babylon (and the mystical Babylon and the Antichrist in the last days)?
without cause--answering to "for naught" in Is 52:5; it was an act of gratuitous oppression in the present case, as in that case.
4. My people--Jacob and his sons.
went down--Judea was an elevated country compared with Egypt.
sojourn--They went there to stay only till the famine in Canaan should have ceased.
Assyrian--Sennacherib. Remember how I delivered you from Egypt and the Assyrian; what, then, is to prevent Me from delivering you out of Babylon (and the mystical Babylon and the Antichrist in the last days)?
without cause--answering to "for naught" in Is 52:5; it was an act of gratuitous oppression in the present case, as in that case.
The Pulpit Commentary
My people went down … into Egypt … the Assyrian oppressed them. Israel had experienced three captivities. They "went down" voluntarily into Egypt, on invitation, to sojourn, and were there cruelly and unjustly reduced to a servile condition (Exo_1:13, Exo_1:14). They (or a great part of them) were violently carried into captivity by the Assyrian kings, Tiglath-Pileser (2Ki_15:29), Sargon (2Ki_17:6), and Sennacherib, who, without cause, grievously "oppressed" them. Now they are suffering under a third captivity in Babylonia. What is to be the Divine action under these circumstances?
My people went down … into Egypt … the Assyrian oppressed them. Israel had experienced three captivities. They "went down" voluntarily into Egypt, on invitation, to sojourn, and were there cruelly and unjustly reduced to a servile condition (Exo_1:13, Exo_1:14). They (or a great part of them) were violently carried into captivity by the Assyrian kings, Tiglath-Pileser (2Ki_15:29), Sargon (2Ki_17:6), and Sennacherib, who, without cause, grievously "oppressed" them. Now they are suffering under a third captivity in Babylonia. What is to be the Divine action under these circumstances?
5Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day is blasphemed.
Jamieson-Fausset-Brown
5. what have I here--that is, what am I called on to do? The fact "that My people is taken away (into captivity; Is 49:24, 25) for naught" (by gratuitous oppression, Is 52:4; also Is 52:3, and see on Is 52:3) demands My interposition.
they that rule--or "tyrannize," namely, Babylon, literal and mystical.
make ... to howl--or, raise a cry of exultation over them [Maurer].
blasphemed--namely, in Babylon: God's reason for delivering His people, not their goodness, but for the sake of His holy name (Eze 20:9, 14).
5. what have I here--that is, what am I called on to do? The fact "that My people is taken away (into captivity; Is 49:24, 25) for naught" (by gratuitous oppression, Is 52:4; also Is 52:3, and see on Is 52:3) demands My interposition.
they that rule--or "tyrannize," namely, Babylon, literal and mystical.
make ... to howl--or, raise a cry of exultation over them [Maurer].
blasphemed--namely, in Babylon: God's reason for delivering His people, not their goodness, but for the sake of His holy name (Eze 20:9, 14).
The Pulpit Commentary
What have I here? rather, what have I to do here? i.e. what is the task before me—the work that I have to perform? There are three principal considerations by which the answer to this question has to be determined.
(1) The Babylonians have obtained possession of the Israelites without purchase—for nought;
(2) they use their authority harshly and brutally; and
(3) they continually blaspheme the Name of Jehovah. All three are grounds for bringing the captivity to an end, and coming forward with the cry of a deliverer, "Here I am." Make them to howl; rather, howl; i.e. insult over the captives with shouts and yells of triumph. The prophet is speaking of the Babylonian oppressors, not of the native "rulers," who exercised a certain amount of authority over the captives (see Delitzsch and Cheyne). My Name … is blasphemed. Cruel taskmasters vexed the captives by insulting their God.
What have I here? rather, what have I to do here? i.e. what is the task before me—the work that I have to perform? There are three principal considerations by which the answer to this question has to be determined.
(1) The Babylonians have obtained possession of the Israelites without purchase—for nought;
(2) they use their authority harshly and brutally; and
(3) they continually blaspheme the Name of Jehovah. All three are grounds for bringing the captivity to an end, and coming forward with the cry of a deliverer, "Here I am." Make them to howl; rather, howl; i.e. insult over the captives with shouts and yells of triumph. The prophet is speaking of the Babylonian oppressors, not of the native "rulers," who exercised a certain amount of authority over the captives (see Delitzsch and Cheyne). My Name … is blasphemed. Cruel taskmasters vexed the captives by insulting their God.
6Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I.
Jamieson-Fausset-Brown
6. shall know in that day--when Christ shall reveal Himself to Israel sensibly; the only means whereby their obstinate unbelief shall be overcome (Psa 102:16; Zec 12:10; 14:5).
6. shall know in that day--when Christ shall reveal Himself to Israel sensibly; the only means whereby their obstinate unbelief shall be overcome (Psa 102:16; Zec 12:10; 14:5).
The Pulpit Commentary
Therefore. Because of the "howling" and the "blasphemy." My people shall know my Name; i.e. "my people shall know by practical experience that I am all that my name of El or Elohim—'the Strong,' ' the Powerful'—implies." They shall know in that day. The "day" when God would come to their help and deliver them from their oppressors—when they would call upon him, and he would manifest himself (Isa_58:9), responding to their appeal as distinctly as though he said, "Here I am."
Therefore. Because of the "howling" and the "blasphemy." My people shall know my Name; i.e. "my people shall know by practical experience that I am all that my name of El or Elohim—'the Strong,' ' the Powerful'—implies." They shall know in that day. The "day" when God would come to their help and deliver them from their oppressors—when they would call upon him, and he would manifest himself (Isa_58:9), responding to their appeal as distinctly as though he said, "Here I am."
How Beautiful Upon the Mountains
★7How 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!
Jamieson-Fausset-Brown
7. beautiful ... feet--that is, The advent of such a herald seen on the distant "mountains" (see on Is 40:9; Is 41:27; Is 25:6, 7; So 2:17) running in haste with the long-expected good tidings, is most grateful to the desolated city (Na 1:15).
good tidings--only partially applying to the return from Babylon. Fully, and antitypically, the Gospel (Lu 2:10, 11), "beginning at Jerusalem" (Lu 24:47), "the city of the great King" (Mt 5:35), where Messiah shall, at the final restoration of Israel, "reign" as peculiarly Zion's God ("Thy God reigneth"; compare Psa 2:6).
7. beautiful ... feet--that is, The advent of such a herald seen on the distant "mountains" (see on Is 40:9; Is 41:27; Is 25:6, 7; So 2:17) running in haste with the long-expected good tidings, is most grateful to the desolated city (Na 1:15).
good tidings--only partially applying to the return from Babylon. Fully, and antitypically, the Gospel (Lu 2:10, 11), "beginning at Jerusalem" (Lu 24:47), "the city of the great King" (Mt 5:35), where Messiah shall, at the final restoration of Israel, "reign" as peculiarly Zion's God ("Thy God reigneth"; compare Psa 2:6).
The Pulpit Commentary
A VISION OF THE DAY OF DELIVERANCE. The prophet sees the messenger come bounding over the mountains of Judaea, to bring the news to Jerusalem that her deliverance is come (Isa_52:7). The angelic watchers sing with joy (Isa_52:8). The prophet calls upon the waste places of Jerusalem to do the same, and dwells on the greatness of the mercy wrought (Isa_52:9, Isa_52:10). Finally, he exhorts the exiles to avail themselves of the permission to quit Babylon, and prophesies that they will go forth in peace, without hurry, under the guidance and protection of God (Isa_52:11, Isa_52:12).
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace! (comp. Nah_1:15, which is almost a repetition of the passage). The primary meaning is undoubtedly that assigned to the words in the introductory paragraph; but this does not hinder there being also a secondary meaning, viz. the Messianic one of Rom_10:15. Jerusalem's deliverance is a type of the redemption of the world by Christ. That saith unto Zion, Thy God reigneth! So long as Israel was in captivity, and Jerusalem in ruins, God's earthly sovereignty (1Sa_12:12) was in abeyance. The moment that the Jews were set free and allowed to return and to rebuild their city, his. sovereignty was re-established.
A VISION OF THE DAY OF DELIVERANCE. The prophet sees the messenger come bounding over the mountains of Judaea, to bring the news to Jerusalem that her deliverance is come (Isa_52:7). The angelic watchers sing with joy (Isa_52:8). The prophet calls upon the waste places of Jerusalem to do the same, and dwells on the greatness of the mercy wrought (Isa_52:9, Isa_52:10). Finally, he exhorts the exiles to avail themselves of the permission to quit Babylon, and prophesies that they will go forth in peace, without hurry, under the guidance and protection of God (Isa_52:11, Isa_52:12).
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace! (comp. Nah_1:15, which is almost a repetition of the passage). The primary meaning is undoubtedly that assigned to the words in the introductory paragraph; but this does not hinder there being also a secondary meaning, viz. the Messianic one of Rom_10:15. Jerusalem's deliverance is a type of the redemption of the world by Christ. That saith unto Zion, Thy God reigneth! So long as Israel was in captivity, and Jerusalem in ruins, God's earthly sovereignty (1Sa_12:12) was in abeyance. The moment that the Jews were set free and allowed to return and to rebuild their city, his. sovereignty was re-established.
8Thy 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.
Jamieson-Fausset-Brown
8. watchmen--set on towers separated by intervals to give the earliest notice of the approach of any messenger with tidings (compare Is 21:6-8). The Hebrew is more forcible than English Version, "The voice of thy watchmen" (exclamatory as in So 2:8). "They lift up their voice! together they sing."
eye to eye--that is, close at hand, and so clearly [Gesenius]; Nu 14:14, "face to face"; Nu 12:8, "mouth to mouth." Compare 1Co 13:12; Re 22:4, of which Simeon's sight of the Saviour was a prefiguration (Lu 2:30). The watchmen, spiritually, are ministers and others who pray for the peace of Jerusalem (Is 62:6, 7),
bring again--that is, restore. Or else, "return to" [Maurer].
8. watchmen--set on towers separated by intervals to give the earliest notice of the approach of any messenger with tidings (compare Is 21:6-8). The Hebrew is more forcible than English Version, "The voice of thy watchmen" (exclamatory as in So 2:8). "They lift up their voice! together they sing."
eye to eye--that is, close at hand, and so clearly [Gesenius]; Nu 14:14, "face to face"; Nu 12:8, "mouth to mouth." Compare 1Co 13:12; Re 22:4, of which Simeon's sight of the Saviour was a prefiguration (Lu 2:30). The watchmen, spiritually, are ministers and others who pray for the peace of Jerusalem (Is 62:6, 7),
bring again--that is, restore. Or else, "return to" [Maurer].
The Pulpit Commentary
Thy watchmen shall lift up the voice; literally, The voice of thy watchers. They have lifted up the voice; they sing (or, shout joyfully, Kay) together. The "watchmen" are regarded by some as the prophets of the Captivity-time (Delitzsch), by others—as the faithful who "waited for the redemption of Israel" (Kay); but are considered by the best critics (Cheyne, Alexander) to be "supersensible beings," or, in other words, angels, who "watch" over the fortunes of Israel, and sympathize with their weal and woe (see Dan_4:13, Dan_4:17, Dan_4:23, etc.). These "watchers" now "sing" or "shout" with joy. They shall see eye to eye (compare the "face to face" of Num_14:14; Deu_34:10). The "watchers" would watch closely God's dealings with his Church, and would see them as clearly as a man sees his friend when he leeks into his face. When the Lord shall bring again Zion. It is, perhaps, best to translate, with Houbigant and Mr. Cheyne, "When the Lord shall return to Zion." The prophet sees God as the Leader of his people, not merely by his providence bringing them back, but "returning" at their head (camp. Isa_52:12).
Thy watchmen shall lift up the voice; literally, The voice of thy watchers. They have lifted up the voice; they sing (or, shout joyfully, Kay) together. The "watchmen" are regarded by some as the prophets of the Captivity-time (Delitzsch), by others—as the faithful who "waited for the redemption of Israel" (Kay); but are considered by the best critics (Cheyne, Alexander) to be "supersensible beings," or, in other words, angels, who "watch" over the fortunes of Israel, and sympathize with their weal and woe (see Dan_4:13, Dan_4:17, Dan_4:23, etc.). These "watchers" now "sing" or "shout" with joy. They shall see eye to eye (compare the "face to face" of Num_14:14; Deu_34:10). The "watchers" would watch closely God's dealings with his Church, and would see them as clearly as a man sees his friend when he leeks into his face. When the Lord shall bring again Zion. It is, perhaps, best to translate, with Houbigant and Mr. Cheyne, "When the Lord shall return to Zion." The prophet sees God as the Leader of his people, not merely by his providence bringing them back, but "returning" at their head (camp. Isa_52:12).
9Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem.
Jamieson-Fausset-Brown
9. (Is 14:7, 8; 42:11).
redeemed--spiritually and nationally (Is 48:20).
9. (Is 14:7, 8; 42:11).
redeemed--spiritually and nationally (Is 48:20).
The Pulpit Commentary
Ye waste places of Jerusalem (comp. Isa_44:26; Isa_49:19; Isa_64:10, Isa_64:11). The city had not been wholly destroyed. Only the temple, the royal palace, and the houses of the nobles had been "burnt with fire" (2Ki_25:9; 2Ch_36:19). The poorer houses had been left. Even these, however, must in the space of fifty years have for the most part fallen into decay. The ruins are now called upon to join in the general chorus of rejoicing, as they rise from their ashes. Hath comforted … hath redeemed. Perfects of prophetic certitude.
Ye waste places of Jerusalem (comp. Isa_44:26; Isa_49:19; Isa_64:10, Isa_64:11). The city had not been wholly destroyed. Only the temple, the royal palace, and the houses of the nobles had been "burnt with fire" (2Ki_25:9; 2Ch_36:19). The poorer houses had been left. Even these, however, must in the space of fifty years have for the most part fallen into decay. The ruins are now called upon to join in the general chorus of rejoicing, as they rise from their ashes. Hath comforted … hath redeemed. Perfects of prophetic certitude.
10The 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.
Jamieson-Fausset-Brown
10. made bare ... arm--metaphor from warriors who bare their arm for battle (Eze 4:7).
all ... earth ... see ... salvation of ... God--The deliverance wrought by God for Israel will cause all nations to acknowledge the Lord (Is 66:18-20). The partial fulfilment (Lu 3:6) is a forerunner of the future complete fulfilment.
10. made bare ... arm--metaphor from warriors who bare their arm for battle (Eze 4:7).
all ... earth ... see ... salvation of ... God--The deliverance wrought by God for Israel will cause all nations to acknowledge the Lord (Is 66:18-20). The partial fulfilment (Lu 3:6) is a forerunner of the future complete fulfilment.
The Pulpit Commentary
The nations … the ends of the earth. It may well add to the general joy that the work wrought for Israel is not "a thing done in a corner," but one on which the eyes of the" nations" have been turned. and to which the attention of" the ends of the earth" has been called (comp. Isa_41:5). The holy arm of Jehovah, made bare for battle, has been seen far and wide. The world has stood to gaze at the contest between Persia and Babylon.
The nations … the ends of the earth. It may well add to the general joy that the work wrought for Israel is not "a thing done in a corner," but one on which the eyes of the" nations" have been turned. and to which the attention of" the ends of the earth" has been called (comp. Isa_41:5). The holy arm of Jehovah, made bare for battle, has been seen far and wide. The world has stood to gaze at the contest between Persia and Babylon.
Depart Ye, Depart Ye
11Depart 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.
Jamieson-Fausset-Brown
11. (Is 48:20; Zec 2:6, 7). Long residence in Babylon made many loath to leave it: so as to mystical Babylon (Re 18:4).
ye ... that bear ... vessels of the Lord--the priests and Levites, whose office it was to carry the vessels of the temple (Jr 27:18). Nebuchadnezzar had carried them to Babylon (2Ch 36:18). Cyrus restored them (Ezr 1:7-11).
be ... clean--by separating yourselves wholly from Babylonian idolaters, mystical and literal.
11. (Is 48:20; Zec 2:6, 7). Long residence in Babylon made many loath to leave it: so as to mystical Babylon (Re 18:4).
ye ... that bear ... vessels of the Lord--the priests and Levites, whose office it was to carry the vessels of the temple (Jr 27:18). Nebuchadnezzar had carried them to Babylon (2Ch 36:18). Cyrus restored them (Ezr 1:7-11).
be ... clean--by separating yourselves wholly from Babylonian idolaters, mystical and literal.
The Pulpit Commentary
Go ye out from thence; i.e. "from Babylon"—the standpoint of the prophet in the present chapter being Jerusalem. When the time came, earnest exhortations to depart would be found not superfluous, for there would be an indisposition on the part of some to quit their possessions, and of others to affront the perils of the way. Touch no unclean thing. Bring with you none of the Babylonian idols, none of the Babylonian charms, spells, and the like (see the comment on Isa_47:9). Be ye clean; rather, purify yourselves. The departing captives generally are called upon to avoid polluting themselves with the unclean things of Babylon; but for those who bear the vessels of the Lord this negative purity is insufficient. They are for-really to purify themselves (2Ch_29:34) before undertaking their sacred office. By "the vessels of the Lord" we must understand those which Nebuchadnezzar carried off from the temple (2Ki_25:14-16; Dan_1:2), and which, on the return of the Jews from captivity, were restored by Cyrus (Ezr_1:7-11) and Artaxerxes (Ezr_8:25-34).
Go ye out from thence; i.e. "from Babylon"—the standpoint of the prophet in the present chapter being Jerusalem. When the time came, earnest exhortations to depart would be found not superfluous, for there would be an indisposition on the part of some to quit their possessions, and of others to affront the perils of the way. Touch no unclean thing. Bring with you none of the Babylonian idols, none of the Babylonian charms, spells, and the like (see the comment on Isa_47:9). Be ye clean; rather, purify yourselves. The departing captives generally are called upon to avoid polluting themselves with the unclean things of Babylon; but for those who bear the vessels of the Lord this negative purity is insufficient. They are for-really to purify themselves (2Ch_29:34) before undertaking their sacred office. By "the vessels of the Lord" we must understand those which Nebuchadnezzar carried off from the temple (2Ki_25:14-16; Dan_1:2), and which, on the return of the Jews from captivity, were restored by Cyrus (Ezr_1:7-11) and Artaxerxes (Ezr_8:25-34).
12For 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.
Jamieson-Fausset-Brown
12. not ... with haste--as when ye left Egypt (Ex 12:33, 39; De 16:3; compare Note, see on Is 28:16). Ye shall have time to cleanse yourselves and make deliberate preparation for departure.
Lord--Jehovah, as your Leader in front (Is 40:3; Ex 23:20; Mi 2:13).
rereward--literally, "gather up," that is, to bring up the rear of your host. The transition is frequent from the glory of Messiah in His advent to reign, to His humiliation in His advent to suffer. Indeed, so are both advents accounted one, that He is not said, in His second coming, to be about to return, but to come.
12. not ... with haste--as when ye left Egypt (Ex 12:33, 39; De 16:3; compare Note, see on Is 28:16). Ye shall have time to cleanse yourselves and make deliberate preparation for departure.
Lord--Jehovah, as your Leader in front (Is 40:3; Ex 23:20; Mi 2:13).
rereward--literally, "gather up," that is, to bring up the rear of your host. The transition is frequent from the glory of Messiah in His advent to reign, to His humiliation in His advent to suffer. Indeed, so are both advents accounted one, that He is not said, in His second coming, to be about to return, but to come.
The Pulpit Commentary
With haste … by flight. As at the going forth from Egypt (Exo_12:33; Exo_16:5). Then they were "thrust out;" now there would be no need of hurry. They would have the free permission of their sovereign to depart at their own time, and might proceed with calm deliberateness. God would go before them, as he did on that former occasion (Exo_13:21), though not now visibly; and he would also defend them from attacks by the way, being at once their Guide and their Rereward, or Rearguard.
With haste … by flight. As at the going forth from Egypt (Exo_12:33; Exo_16:5). Then they were "thrust out;" now there would be no need of hurry. They would have the free permission of their sovereign to depart at their own time, and might proceed with calm deliberateness. God would go before them, as he did on that former occasion (Exo_13:21), though not now visibly; and he would also defend them from attacks by the way, being at once their Guide and their Rereward, or Rearguard.
Behold, My Servant Shall Deal Prudently
★13Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
Jamieson-Fausset-Brown
13. Here the fifty-third chapter ought to begin, and the fifty-second chapter end with Is 52:12. This section, from here to end of the fifty-third chapter settles the controversy with the Jews, if Messiah be the person meant; and with infidels, if written by Isaiah, or at any time before Christ. The correspondence with the life and death of Jesus Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events so as to have made his character and life appear to be a fulfilment of it. The writing is, moreover, declaredly prophetic. The quotations of it in the New Testament show: (1) that it was, before the time of Jesus, a recognized part of the Old Testament; (2) that it refers to Messiah (Mt 8:17; Mr 15:28; Lu 22:37; Joh 12:38; Ac 8:28-35; Ro 10:16; 1Pe 2:21-25). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted (Mr 9:12; Ro 4:25; 1Co 15:3; 2Co 5:21; 1Pe 1:19; 2:21-25; 1Jo 3:5). The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are "our librarians" [Paley]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). Hillel maintained that Messiah has already come in the person of Hezekiah. Buxtorf states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see Hengstenberg, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [Gesenius], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah (Is 53:4-6, 9, 11; contrast Jr 20:7; 15:10-21; Psa 137:8, 9). Is 53:9 can hold good of none other. The objection that the sufferings (Is 53:1-10) referred to are represented as past, the glorification alone as future (Is 52:13-15; 53:11, 12) arises from not seeing that the prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the first advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the future as to the second.
Behold--awakening attention to the striking picture of Messiah that follows (compare Joh 19:5, 14).
my servant--Messiah (Is 42:1).
deal prudently--rather, "prosper" [Gesenius] as the parallel clause favors (Is 53:10). Or, uniting both meanings, "shall reign well" [Hengstenberg]. This verse sets forth in the beginning the ultimate issue of His sufferings, the description of which follows: the conclusion (Is 53:12) corresponds; the section (Is 52:13; 53:12) begins as it ends with His final glory.
extolled--elevated (Mr 16:19; Ep 1:20-22; 1Pe 3:22).
13. Here the fifty-third chapter ought to begin, and the fifty-second chapter end with Is 52:12. This section, from here to end of the fifty-third chapter settles the controversy with the Jews, if Messiah be the person meant; and with infidels, if written by Isaiah, or at any time before Christ. The correspondence with the life and death of Jesus Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events so as to have made his character and life appear to be a fulfilment of it. The writing is, moreover, declaredly prophetic. The quotations of it in the New Testament show: (1) that it was, before the time of Jesus, a recognized part of the Old Testament; (2) that it refers to Messiah (Mt 8:17; Mr 15:28; Lu 22:37; Joh 12:38; Ac 8:28-35; Ro 10:16; 1Pe 2:21-25). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted (Mr 9:12; Ro 4:25; 1Co 15:3; 2Co 5:21; 1Pe 1:19; 2:21-25; 1Jo 3:5). The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are "our librarians" [Paley]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). Hillel maintained that Messiah has already come in the person of Hezekiah. Buxtorf states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see Hengstenberg, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [Gesenius], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah (Is 53:4-6, 9, 11; contrast Jr 20:7; 15:10-21; Psa 137:8, 9). Is 53:9 can hold good of none other. The objection that the sufferings (Is 53:1-10) referred to are represented as past, the glorification alone as future (Is 52:13-15; 53:11, 12) arises from not seeing that the prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the first advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the future as to the second.
Behold--awakening attention to the striking picture of Messiah that follows (compare Joh 19:5, 14).
my servant--Messiah (Is 42:1).
deal prudently--rather, "prosper" [Gesenius] as the parallel clause favors (Is 53:10). Or, uniting both meanings, "shall reign well" [Hengstenberg]. This verse sets forth in the beginning the ultimate issue of His sufferings, the description of which follows: the conclusion (Is 53:12) corresponds; the section (Is 52:13; 53:12) begins as it ends with His final glory.
extolled--elevated (Mr 16:19; Ep 1:20-22; 1Pe 3:22).
The Pulpit Commentary
PRELUDE TO THE "GREAT PASSIONAL." It is generally allowed by modern commentators that this passage is more closely connected with what follows it than with what precedes. Some would detach it altogether from Isa_52:1-15. and attach it to Isa_53:1-12. But this is not necessary. The passage has a completeness in itself. It is a connecting link. The exaltation of Israel, the collective "Servant of the Lord" (Isa_44:1, Isa_44:21), brings to the prophet's mind the exaltation of the individual "Servant" (Isa_42:1-7; Isa_43:10; Isa_49:1-12), through which alone the full exaltation of Israel is possible. He is bound to complete his account of the individual "Servant" by telling of his exaltation, and of the road which led to it. This is done in Isa_53:1-12; in what has been called the "Great Passional." But the "Great Passional" needs a "prelude," an "introduction,'' if only as indicative' of its greatness. And this prelude we have here, in these three verses, which briefly note
(1) the fact of the exaltation;
(2) the depth of the humiliation preceding it; and
(3) the far-extending blessedness which shall result to the world from both.
My Servant shall deal prudently; rather, shall deal wisely; i.e. shall so act throughout his mission as to secure it the most complete success. "Wisdom is justified of her children," and of none so entirely justified as of him "in whom were all the treasures of wisdom and knowledge hid away" (Col_2:3). Exalted and extolled; or, high and lifted up—the same expressions as are used of the Almighty in Isa_6:1 and Isa_57:15. Even there, however, seems to the prophet ,rot enough; so he adds, "and exalted exceedingly" (comp. Isa_53:10-12 and Php_2:6-9).
PRELUDE TO THE "GREAT PASSIONAL." It is generally allowed by modern commentators that this passage is more closely connected with what follows it than with what precedes. Some would detach it altogether from Isa_52:1-15. and attach it to Isa_53:1-12. But this is not necessary. The passage has a completeness in itself. It is a connecting link. The exaltation of Israel, the collective "Servant of the Lord" (Isa_44:1, Isa_44:21), brings to the prophet's mind the exaltation of the individual "Servant" (Isa_42:1-7; Isa_43:10; Isa_49:1-12), through which alone the full exaltation of Israel is possible. He is bound to complete his account of the individual "Servant" by telling of his exaltation, and of the road which led to it. This is done in Isa_53:1-12; in what has been called the "Great Passional." But the "Great Passional" needs a "prelude," an "introduction,'' if only as indicative' of its greatness. And this prelude we have here, in these three verses, which briefly note
(1) the fact of the exaltation;
(2) the depth of the humiliation preceding it; and
(3) the far-extending blessedness which shall result to the world from both.
My Servant shall deal prudently; rather, shall deal wisely; i.e. shall so act throughout his mission as to secure it the most complete success. "Wisdom is justified of her children," and of none so entirely justified as of him "in whom were all the treasures of wisdom and knowledge hid away" (Col_2:3). Exalted and extolled; or, high and lifted up—the same expressions as are used of the Almighty in Isa_6:1 and Isa_57:15. Even there, however, seems to the prophet ,rot enough; so he adds, "and exalted exceedingly" (comp. Isa_53:10-12 and Php_2:6-9).
★14As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
Jamieson-Fausset-Brown
14-15. Summary of Messiah's history, which is set forth more in detail in the fifty-third chapter. "Just as many were astonished (accompanied with aversion, Jr 18:16; 19:8), &c.; his visage, &c.; so shall He sprinkle," &c.; Israel in this answers to its antitype Messiah, now "an astonishment and byword" (De 28:37), hereafter about to be a blessing and means of salvation to many nations (Is 2:2, 3; Mi 5:7).
thee; his--Such changes of persons are common in Hebrew poetry.
marred--Hebrew, "disfigurement"; abstract for concrete; not only disfigured, but disfigurement itself.
more than man--Castalio translates, "so that it was no longer that of a man" (compare Psa 22:6). The more perfect we may suppose the "body prepared" (He 10:5) for Him by God, the sadder by contrast was the "marring" of His visage and form.
14-15. Summary of Messiah's history, which is set forth more in detail in the fifty-third chapter. "Just as many were astonished (accompanied with aversion, Jr 18:16; 19:8), &c.; his visage, &c.; so shall He sprinkle," &c.; Israel in this answers to its antitype Messiah, now "an astonishment and byword" (De 28:37), hereafter about to be a blessing and means of salvation to many nations (Is 2:2, 3; Mi 5:7).
thee; his--Such changes of persons are common in Hebrew poetry.
marred--Hebrew, "disfigurement"; abstract for concrete; not only disfigured, but disfigurement itself.
more than man--Castalio translates, "so that it was no longer that of a man" (compare Psa 22:6). The more perfect we may suppose the "body prepared" (He 10:5) for Him by God, the sadder by contrast was the "marring" of His visage and form.
The Pulpit Commentary
As many were astonied at thee. The world was "astonied" to see, in One come to deliver it, no outward show of grandeur or magnificence, no special beauty or "comeliness" (Isa_53:2), but a Presence unattractive to the mass of men at all times, and in the end so cruelly marred and disfigured as to retain scarcely any resemblance to the ordinary form and face of man. The prophet, as Delitzsch says, sits at the foot of the cross on Calvary, and sees the Redeemer as he hung upon the accursed tree, after he had been buffeted, and crowned with thorns, and smitten, and scourged, and crucified, when his face was covered with bruises and with gore, and his frame and features distorted with agony.
As many were astonied at thee. The world was "astonied" to see, in One come to deliver it, no outward show of grandeur or magnificence, no special beauty or "comeliness" (Isa_53:2), but a Presence unattractive to the mass of men at all times, and in the end so cruelly marred and disfigured as to retain scarcely any resemblance to the ordinary form and face of man. The prophet, as Delitzsch says, sits at the foot of the cross on Calvary, and sees the Redeemer as he hung upon the accursed tree, after he had been buffeted, and crowned with thorns, and smitten, and scourged, and crucified, when his face was covered with bruises and with gore, and his frame and features distorted with agony.
★15So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
The Pulpit Commentary
So shall he sprinkle many nations. The Septuagint has, "So shall many nations marvel at him;" and this translation is followed by Gesenius and Ewald. Mr. Cheyne thinks that the present Hebrew text is corrupt, and suggests that a verb was used antithetical to the "astonied" of Isa_52:14, expressing "joyful surprise." It is certainly hard to see how the idea of "sprinkling," even if it can mean "purifying," comes in here. Kings shall shut their mouths at him; rather, because of him. In reverential awe of his surpassing greatness (comp. Mic_7:16). That which had not been told them shall they see. They will learn the facts of Christ's humiliation, sufferings, death, resurrection, and ascension to heaven—events that it had never entered into the heart of man to conceive, and of which, therefore, no tongue had ever spoken.
So shall he sprinkle many nations. The Septuagint has, "So shall many nations marvel at him;" and this translation is followed by Gesenius and Ewald. Mr. Cheyne thinks that the present Hebrew text is corrupt, and suggests that a verb was used antithetical to the "astonied" of Isa_52:14, expressing "joyful surprise." It is certainly hard to see how the idea of "sprinkling," even if it can mean "purifying," comes in here. Kings shall shut their mouths at him; rather, because of him. In reverential awe of his surpassing greatness (comp. Mic_7:16). That which had not been told them shall they see. They will learn the facts of Christ's humiliation, sufferings, death, resurrection, and ascension to heaven—events that it had never entered into the heart of man to conceive, and of which, therefore, no tongue had ever spoken.
THE HOLY BIBLE
Isaiah
Chapter 52
Translated out of the original tongues, and with the former translations diligently compared and revised.
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