Verse 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.

Verse 3

As you became your foes' servants, without their paying any price for you (Jer 15:13), so they shall release you without demanding any price or reward (Isa 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 (Rom 7:14), shall be redeemed also gratuitously (Isa 55:1).

Verse 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 Isa 52:5; it was an act of gratuitous oppression in the present case, as in that case.

Verse 5

what have I here--that is, what am I called on to do? The fact "that My people is taken away (into captivity; Isa 49:24-25) for naught" (by gratuitous oppression, Isa 52:4; also Isa 52:3, and see on Isa 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, Eze 20:14).

Verse 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; Zac 12:10; Zac 14:5).

Verse 7

beautiful . . . feet--that is, The advent of such a herald seen on the distant "mountains" (see on Isa 40:9; Isa 41:27; Isa 25:6-7; Sol 2:17) running in haste with the long-expected good tidings, is most grateful to the desolated city (Nah 1:15). good tidings--only partially applying to the return from Babylon. Fully, and antitypically, the Gospel (Luk 2:10-11), "beginning at Jerusalem" (Luk 24:17), "the city of the great King" (Mat 5:35), where Messiah shall, at the final restoration of Israel, "reign" as peculiarly Zion's God ("Thy God reigneth"; compare Psa 2:6).

Verse 8

watchmen--set on towers separated by intervals to give the earliest notice of the approach of any messenger with tidings (compare Isa 21:6-8). The Hebrew is more forcible than English Version, "The voice of thy watchmen" (exclamatory as in Sol 2:8). "They lift up their voice! together they sing." eye to eye--that is, close at hand, and so clearly [GESENIUS]; Num 14:14, "face to face"; Num 12:8, "mouth to mouth." Compare Co1 13:12; Rev 22:4, of which Simeon's sight of the Saviour was a prefiguration (Luk 2:30). The watchmen, spiritually, are ministers and others who pray for the peace of Jerusalem (Isa 62:6-7), bring again--that is, restore. Or else, "return to" [MAURER].

Verse 9

(Isa 14:7-8; Isa 42:11). redeemed--spiritually and nationally (Isa 48:20).

Verse 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 (Isa 66:18-20). The partial fulfilment (Luk 3:6) is a forerunner of the future complete fulfilment.

Verse 11

(Isa 48:20; Zac 2:6-7). Long residence in Babylon made many loath to leave it: so as to mystical Babylon (Rev 18:4). ye . . . that bear . . . vessels of the Lord--the priests and Levites, whose office it was to carry the vessels of the temple (Jer 27:18). Nebuchadnezzar had carried them to Babylon (Ch2 36:18). Cyrus restored them (Ezr 1:7-11). be . . . clean--by separating yourselves wholly from Babylonian idolaters, mystical and literal.

Verse 12

not . . . with haste--as when ye left Egypt (Exo 12:33, Exo 12:39; Deu 16:3; compare Note, see on Isa 28:16). Ye shall have time to cleanse yourselves and make deliberate preparation for departure. Lord--Jehovah, as your Leader in front (Isa 40:3; Exo 23:20; Mic 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.

Verse 13

Here the fifty-third chapter ought to begin, and the fifty-second chapter end with Isa 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 (Mat 8:17; Mar 15:28; Luk 22:37; Joh 12:38; Act 8:28-35; Rom 10:16; Pe1 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 (Mar 9:12; Rom 4:25; Co1 15:3; Co2 5:21; Pe1 1:19; Pe1 2:21-25; Jo1 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 (Isa 53:4-6, Isa 53:9, Isa 53:11; contrast Jer 20:7; Jer 15:10-21; Psa 137:8-9). Isa 53:9 can hold good of none other. The objection that the sufferings (Isa 53:1-10) referred to are represented as past, the glorification alone as future (Isa 52:13-15; Isa 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, Joh 19:14). my servant--Messiah (Isa 42:1). deal prudently--rather, "prosper" [GESENIUS] as the parallel clause favors (Isa 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 (Isa 53:12) corresponds; the section (Isa 52:13; Isa 53:12) begins as it ends with His final glory. extolled--elevated (Mar 16:19; Eph 1:20-22; Pe1 3:22).

Verse 14

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, Jer 18:16; Jer 19:8), &c.; his visage, &c.; so shall He sprinkle," &c.; Israel in this answers to its antitype Messiah, now "an astonishment and byword" (Deu 28:37), hereafter about to be a blessing and means of salvation to many nations (Isa 2:2-3; Mic 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" (Heb 10:5) for Him by God, the sadder by contrast was the "marring" of His visage and form.

Verse 15

sprinkle many--GESENIUS, for the antithesis to "be astonished," translates, "shall cause . . . to exult." But the word universally in the Old Testament means either to sprinkle with blood, as the high priest makes an expiation (Lev 4:6; Lev 16:18-19); or with water, to purify (Eze 36:25; compare as to the Spirit, Act 2:33), both appropriate to Messiah (Joh 13:8; Heb 9:13-14; Heb 10:22; Heb 12:24; Pe1 1:2). The antithesis is sufficient without any forced rendering. Many were astonished; so many (not merely men, but) nations shall be sprinkled. They were amazed at such an abject person claiming to be Messiah; yet it is He who shall justify and purify. Men were dumb with the amazement of scorn at one marred more than the lowest of men, yet the highest: even kings (Isa 49:7, Isa 49:23) shall be dumb with awe and veneration ("shut . . . mouths"; Job 29:9-10; Mic 7:16). that . . . not . . . told them--the reason why kings shall so venerate them; the wonders of redemption, which had not been before told them, shall then be announced to them, wonders such as they had never heard or seen parallelled (Isa 55:1; Rom 15:21; Rom 16:25-26). The speaker, according to HORSLEY, personates the repenting Jews in the latter ages of the world coming over to the faith of the Redeemer; the whole is their penitent confession. This view suits the context (Isa 52:7-9), which is not to be fully realized until Israel is restored. However, primarily, it is the abrupt exclamation of the prophet: "Who hath believed our report," that of Isaiah and the other prophets, as to Messiah? The infidel's objection from the unbelief of the Jews is anticipated and hereby answered: that unbelief and the cause of it (Messiah's humiliation, whereas they looked for One coming to reign) were foreseen and foretold. Next: Isaiah Chapter 53

Verse 1

Awake, awake, put on thy strength, O Zion,.... Aben Ezra says, all interpreters agree that this prophecy is yet to be fulfilled, and so it is: by Zion is meant the church in Gospel times, in the latter day glory, which is called upon to awake out of sleep; and this repeated to show what a deep sleep had fallen on her, the danger she was in through it, and the vehemency of the speaker, or the great concern the Lord had for her; and this is the very state and case of the church of Christ now, and the prophecy respects our times, and what follow. There is a general carnal security, and spiritual drowsiness, which has seized the people of God; a non-exercise of grace among them, at least it is not a lively one; a sluggishness to and in duty; a contentment in the external performance of it; an indifference about the cause of Christ, and power of religion; and an unconcernedness about the truths and ordinances of the Gospel, the discipline of Christ's house, and the honour of it; which the enemy takes the advantage of, and sows his tares of false doctrine and worship; wherefore it is high time to "awake" out of sleep, and to "put on strength", or "clothe" (e) with it, and do the Lord's will, and work and oppose the enemy. Saints are weak in themselves, but they have strength in Christ, and on him should they wait, to him should they look, and on him should they exercise faith for it; they should put on the whole armour of God, clothe themselves with it, resume courage, pluck up a good heart and spirit, and not fear any difficulties, dangers, and enemies. Put on thy beautiful garments, O Jerusalem, the holy city; another name for the Gospel church, see Heb 12:22, and which is called "the holy city"; referring to the times in the latter day, when holiness shall more appear and prevail in the churches; when saints shall be built up in their holy faith, and more closely attend to holy ordinances, and walk in an holy conversation and godliness; and especially the New Jerusalem church state will answer to this name, and so it is called, Rev 21:2, and when the saints will "put on" their "beautiful garments", as on holy days, and times of rejoicing; their mourning will be over, and all signs of it shall be laid aside; the witnesses will no more prophesy in sackcloth; the marriage of the Lamb will be come; the bride made ready, being clothed with fine linen, clean and white, the righteousness of the saints, the garments of Christ's salvation, and the robe of his righteousness; which are the beautiful garments here meant, which serve for many, and answer all the purposes of a garment; as to cover nakedness, preserve from the inclemency of the weather, keep warm and comfortable, beautify and adorn; and beautiful they are, being all of a piece, large and long, pure and spotless, rich and glorious, and which make those beautiful that wear them; and though, being once on, they are never off again; yet saints sometimes are remiss in their acts of faith in putting them on, to which they are here exhorted; see Rev 19:7, for henceforth there shall no more come into thee the uncircumcised and the unclean; this shows that the prophecy cannot be understood of Jerusalem literally, nor of the times of the Babylonish captivity, and deliverance from it, since after this the uncircumcised and the unclean did enter into it, Antiochus Epiphanes, Pompey, and the Romans; but of the mystical Jerusalem, the church of Christ, in the latter day, the spiritual reign of Christ; when the Gentiles, the Papists, meant by the uncircumcised and the unclean, shall no more "come against" them, as the words (f) may be rendered, and persecute them; and when there will be no more a mixture of Papists and Protestants, of heretics and orthodox, of hypocrites and saints; and when there will be few or none under a profession but will have the truth of grace in them; when every pot and vessel in Jerusalem will be holiness to the Lord, and the Heathen will be perished out of the land, Zac 14:21, and especially this will be true in the personal reign of Christ, in the New Jerusalem church state, into which nothing shall enter that defiles, or makes an abomination, and a lie, Rev 21:27. (e) , Sept.; "induere fortitudine tua", V. L. "induere robur tunm", Vitringa. (f) "non veniet contra te", Gataker; "non perget invadere te", Junius & Tremellius; "non pergent", Piscator.

Verse 2

Shake thyself from the dust,.... Or "the dust from thee" (g), in which she had sat, or rolled herself as a mourner; or where she had been trampled upon by her persecutors and oppressors; but now being delivered from them, as well as from all carnal professors and false teachers, she is called upon to shake herself from the dust of debasement and distress, of false doctrine, superstition, and will worship, in every form and shape, a great deal of which adheres to those churches called reformed. Arise, and sit down, O Jerusalem; or "sit up", as it may be rendered; arise from thy low estate, from the ground and dust where thou art cast; "and sit upon the throne of thy glory,'' so the Targum: it denotes the exaltation of the church from a low to a high estate, signified by the ascension of the witnesses to heaven, Rev 11:12. Some render it, "arise, O captivity"; or "captive" (h); so the word is used in Isa 49:24 and agrees with what follows: loose thyself from the bands of thy neck, O captive daughter of Zion; or loose thou "the bands off thy neck from thee"; which seems to denote the people of God in mystical Babylon, a little before its destruction, who will be called out of it, as they afterwards are in this chapter; and to throw off the Romish yoke, and release themselves from that captivity and bondage they have been brought into by the man of sin, who now himself shall be led captive, Rev 13:10. (g) "exute pulverem a te", Sanctius, Gataker. (h) "surge captivas", Forerius; so Ben Melech interprets it.

Verse 3

For thus saith the Lord, ye have sold yourselves for nought,.... As Ahab did to work wickedness; as men do freely, and get nothing by it; for there is nothing got in the service of sin, Satan, and antichrist, or by being slaves and vassals to them; not profit, but loss; not pleasure, but pain; not honour, but shame; not liberty, but bondage; not riches and wealth, but poverty and want, which Popery always brings into those countries and people where it obtains. And ye shall be redeemed without money; in like manner as our spiritual and eternal redemption from sin, Satan, and the law, the world, death, and hell, is obtained; not without the price of the precious blood of the Lamb, but without such corruptible things as silver and gold, Pe1 1:18 and without any price paid to those by whom we are held captive, but to God, against whom we have sinned, whose law we have broken, and whose justice must be satisfied; and the blood of Christ is a sufficient price to answer all: hence redemption, though it cost Christ much, is entirely free to us; so will the redemption of the church, from the bondage and slavery of antichrist, be brought about by the power of God undeserved by them; not through their merits, and without any ransom price paid to those who held them captives.

Verse 4

For thus saith the Lord God,.... The Lord confirms what he had before said of redeeming his people without money, who had been sold for nothing, by past instances of his deliverance of them: my people went down aforetime into Egypt to sojourn there; Jacob and his family went down there of their own accord, where they were supplied with food in a time of famine, and settled in a very fruitful part of it; but when they were oppressed, and cried to the Lord, he appeared for them, and delivered them: and the Assyrian oppressed them without cause; which some understand of Pharaoh, king of Egypt, who they say was an Assyrian, or so called, because of his power and cruelty; or it being usual to call any enemy of the Jews an Assyrian: or rather the words may be rendered, "but the Assyrian", &c. Pharaoh had some pretence for what he did; the Israelites came into his country, he did not carry them captive; they received many benefits and favours there, and were settled in a part of his dominions, so that he might claim them as his subjects, and refuse to dismiss them; but the Assyrians had nothing to do with them; could not make any pretence why they should invade them, and oppress them; and therefore if the Lord had delivered them from the one, he would also deliver them from the other. This may be understood of the several invasions and captivities by Pul, Tiglathpileser, Shalmaneser, Sennacherib, and even Nebuchadnezzar king of Babylon; Babylon having been the metropolis of Assyria, and a branch of the Assyrian empire, though now translated to the Chaldeans: or the sense is, and the Assyrians also oppressed Israel, as well as the Egyptians, without any just reason, and I delivered them out of their hands; and so I will redeem my church and people out of antichristian bondage and slavery.

Verse 5

Now therefore what have I here, saith the Lord, that my people is taken away for nought?.... Or what do I get by it, that my people should be taken and held in captivity without cause? I am no gainer, but a loser by it, as it afterwards appears; and therefore why should I sit still, and delay the deliverance of my people any longer? but as I have delivered Israel out of Egypt, and the Jews from Babylon, so will I deliver my people out of mystical Babylon, spiritually called Sodom and Egypt. They that rule over them cause them to howl, saith the Lord; they that hath carried them captive, and exercised a tyrannical power over them, cause them to howl under their bondage and slavery, as the Israelites formerly in Egypt; wherefore the Lord is moved with compassion to them, and since neither he nor they were gainers, but losers by their captivity, he determines to deliver them: or it may be rendered, "they cause its rulers to howl" (i), or his rulers howl; not the common people only, but their governors, civil and ecclesiastical; so Aben Ezra interprets it not of Heathen rulers, but of the great men of Israel: and my name continually every day is blasphemed; by ascribing their extent of power and authority, their dominions and conquests, not to the Lord, but to their idols, whom they worship, to such or such a saint; opening their mouths in blasphemy against God, his name and tabernacle, and his people, Rev 13:5. The Targum is, "and always, all the day, because of the worship of my name, they provoke.'' The Septuagint is, "for you always my name is blasphemed among the Gentiles"; see Rom 2:24. (i) "dominatores ejus ululare facient", Montanus; "dominus ipsius ejulant", Junius & Tremellius, Vitringa; "ululant", Piscator; "qui habent potestatem in eum ejulant", Cocceius.

Verse 6

Therefore my people shall know my name,.... His nature and perfections; his faithfulness in fulfilling his promises to them; his power in delivering them out of their bondage; and his justice in punishing their enemies. Therefore they shall know on that day that I am he that doth speak: behold, it is I; they shall then see, when the people of God are delivered from the antichristian slavery and bondage, and when Babylon is fallen, that all the promises God has spoken are yea and amen; that Jesus Christ is the true and faithful witness; and that these are his true and faithful sayings, which he has spoken.

Verse 7

How beautiful upon the mountains are the feet of him that bringeth good tidings,.... Not of the messenger that brought the news of Cyrus's proclamation of liberty to the Jews; rather of John the Baptist, the forerunner of our Lord; best of Christ himself, the messenger of the covenant, who was anointed to preach glad tidings to the meek, and by whom grace, peace, life, and salvation came; and also of the apostles of Christ, for to Gospel times are these words applied, and to more persons than one, Rom 10:15, who were not only seen "upon the mountains" of the land of Israel, as the Targum paraphrases it, where both Christ and his apostles preached, but upon the mountains of the Gentile world; and may denote the pains they took, the circuit they made, and the difficulties they had to encounter with; and the publicness of their ministrations, which lay in bringing "good tidings" of the incarnate Saviour, of God manifest in the flesh, for the word (k) here used has the signification of flesh in it; of good things in the heart of God for his people, in the covenant of grace, in the hands of Christ, and as come by him, and to be had from him; as pardon by his blood; justification by his righteousness; eternal life and happiness through him; and of all good things to be enjoyed now and hereafter. It may be applied to all other ministers of the Gospel in later ages, who are bringers of the same good tidings to the children of men, to whom their very feet are beautiful, and even at a distance, upon the high mountains; not to carnal men, but sensible sinners, to whom the good news of salvation by Christ is welcome. Feet are mentioned instead of their whole persons, because the instruments of motion, and so of bringing the tidings, and of running to and fro with them from place to place, and even though they are dirty and defiled with sin; for Gospel ministers are not free from it, and are men of like passions with others; yet are beautiful when their walk and ministry, conversation and doctrine, agree together; and their feet are particularly so, being shod with the preparation of the Gospel of peace. The words may with the greatest propriety, and in agreement with the context, be understood of that angel, or set of Gospel ministers in the latter day, represented as flying in the midst of the heavens, having the everlasting Gospel to preach to all nations, which will precede the fall of Babylon, Rev 14:6, that publisheth peace; peace by the blood of Jesus Christ, a principal article of the Gospel, and of its good news; hence it is called the Gospel of peace, and the word of reconciliation; peace of conscience, which flows from the same blood applied, and of which the Gospel is the means; and peace among the saints one with another, and among men, which shall at this time be enjoyed; there, will be no discord nor animosities among themselves, nor persecution from their enemies: happy times! halcyon days! welcome the publishers of such tidings! that bringeth good tidings of good; or, "that bringeth good tidings" (l); for the original does not require such a tautology; it means the same good tidings as before, and which follow after: that publisheth salvation; by Jesus Christ, as wrought out by him for sinners, which is full, complete, and suitable for them, and to be had of him freely; and what better tidings than this? see Rev 19:1, that sitteth unto Zion, thy God reigneth; that saith to Zion, the church of Christ, that Christ, who is truly God, and their God, has taken to himself, in a more open and visible manner, his great power and reigns as the Lord God omnipotent; and this is good news and glad tidings; see Psa 97:1. The Targum is, "the kingdom of thy God is revealed;'' see Mat 3:2. This passage is interpreted of the Messiah and his times, by many Jewish (m) writers, ancient and modern; See Gill on Rom 10:15. (k) a "caro". (l) "evangelizantis bonum", Pagninus, Montanus, Junius & Tremellius; "qui nuntiat bonum", Cocceius. (m) Vajikra Rabba, sect. 9. fol. 153. 2. Shirhashirim Rabba, fol. 11. 4. Yalkut Simeoni in Psal. xxix. 11. Menasseh Ben Israel, Nishmat Chayim, fol. 41. 2.

Verse 8

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.

Verse 9

Break forth into joy, sing together, ye waste places of Jerusalem,.... This is what the watchmen shall say when they lift up their voice; this will be one part of their song, and the intent of it; to observe to the members of the churches, which shall be constituted in those parts which were formerly barren and desolate, what wonderful things the Lord has done in bringing again Zion; in building up the ruins of it; in the clear light of the Gospel he has caused to break forth, and in the good tidings of peace and salvation published; on account of all which they are called upon to express the greatest joy in a social manner, with the utmost unanimity, as having everyone a concern therein: for the Lord hath comforted his people; with his divine presence, and the light of his countenance; with the discoveries of his love; with the joys of his salvation by Christ; with the comforts of his Spirit; with the doctrines of the Gospel, and the exceeding great and precious promises of it; with the ordinances of his house, those breasts of consolation; and by enlarging his kingdom and interest with the conversion of Jews and Gentiles; and particularly by the donation and application of the various blessings of grace through Christ, and especially that which follows: he hath redeemed Jerusalem; the same with his people, particularly the Jews, now converted; who will have the blessing of redemption, obtained by the Messiah, made known and applied unto them; which will be matter of comfort to them: as it is to all sensible sinners, who see themselves lost and undone; liable to the wrath of God, and curses of the law; under a sentence of condemnation; the captives of sin and Satan, and prisoners of law and justice; unable to redeem themselves, or any creature capable of giving a ransom for them.

Verse 10

The Lord hath made bare his holy arm in the eyes of all the nations,.... Revealed his Gospel, which is a system of holy doctrines, and is the power of God unto salvation, openly, in the sight of all men, and given it a general spread all the world over; and with it has exerted his almighty power, in the marvellous conversion of multitudes of souls everywhere, in which his holiness, as well as his power, is displayed: or else Christ is here meant, who is the power of God; by whom he has made the world, and upholds it; by whom he has redeemed his people, and saved them; and by whom he keeps and preserves them; and by whom he will raise them from the dead at the last day; and who is holy in his nature, and in his works: this arm of his was made bare or revealed at his incarnation; is evidently seen in his word and ordinances; and will be more clearly revealed therein in the latter day, as he will be most fully manifested in person at the last day, even in the eyes of the whole world. The allusion is to military persons preparing for battle, especially in the eastern countries, where they wore loose and long garments, which they tucked up on their arms, that they might be more expeditious in it, and so in any other service. Scanderbeg used to fight the Turks with his arm bare, as the writer of his life observes. And all the ends of the earth shall see the salvation of our God; the salvation which Christ, God manifest in the flesh, has wrought out: the people of God, in the several parts of the world, shall see their need of this salvation; the suitableness of it to them; the necessity of going to Christ for it; their interest in it; and shall partake of the blessings of it: or Christ himself is meant, the Saviour of God's providing, sending, and giving; of whom multitudes, in the several parts of the world, shall have a spiritual sight, by faith, in the latter day; and all shall have a corporeal sight of him, when he comes in person, or appears a second time, without sin unto salvation.

Verse 11

Depart ye, depart ye,.... Not from Jerusalem, as some, for that is now said to be redeemed, and its waste places made joyful; but Babylon, even mystical Babylon. The Targum is, "be ye separated, be ye separated": and so the apostle, Co2 6:17. It denotes a separation from the idolatrous church of Rome; and the exhortation is repeated, to hasten the thing, to urge the necessity of it, and point at the danger of delaying it; and it may be it may respect a two fold separation, one that has been already at the time of the Reformation, and another that will be just before the destruction of Babylon, Rev 18:4, go ye out from thence: not only protest against the false doctrines, idolatries, and superstitions of that apostate church, but entirely relinquish her communion: touch no unclean thing; have no fellowship with her in any of her unclean and idolatrous actions, and bring none of her abominations along with you. It was the fault of the first reformers from Popery, that they brought so many of the impurities of the church of Rome along with them, which are retained to this day; in this last separation, care is to be taken, and will be taken, that those that come out keep clear of all her defilements; see Rev 14:4, go ye out of the midst of her; which signifies much the same as before, and is repeated again and again, to show the importance of it: be ye clean that bear the vessels of the Lord; not the vessels of the Lord's sanctuary, as the Targum, restored by Cyrus to the Jews, at their return from the Babylonish captivity, Ezr 1:7, and so Jarchi interprets it of the priests and Levites that bore the vessels of the Lord in the wilderness; but Kimchi of the mercies and kindnesses of the Lord; Aben Ezra of the law: but it may much better be understood of the ministers of the Gospel, and of the treasure of the Gospel which they have in their earthen vessels; or the name of the Lord, which they are chosen vessels to bear and carry in the world; who ought to be pure from false doctrine, superstitious worship, and an evil conversation: though it may be applied to every Christian, since all true believers are priests under the Gospel dispensation; and as they bear the whole armour of God, and it is their duty to attend all the ordinances of the Gospel, they ought to have their conversation as becomes it. In Zohar (p), these vessels are interpreted of the righteous, brought as a gift to the King Messiah. (p) In Exod. fol. 87. 4.

Verse 12

For ye shall not go out with haste, nor go by flight,.... As persons afraid of their enemies, of being pursued, overtaken, and detained by them; privily or by stealth, like fugitives, as the Oriental versions render it; in like manner as the Israelites went out of Egypt: but it signifies, that they should go out openly, boldly, quietly, and safely, and without fear of their enemies; yea, their enemies rather being afraid of them. So the witnesses, when they shall rise, will ascend to heaven in the sight of their enemies; which will be followed with a great slaughter of some, and the terror of others, Rev 11:12, for the Lord will go before you, and the God of Israel will be your rearward; the Lord will be their Captain, and will lead the van, so that they shall follow in order, and without any tumult or fear; and though they shall make all necessary dispatch, yet no more haste than good speed; the Lord, going before, will check all tumultuous and disorderly motions; and he also will bring up the rear, so that they shall be in no fear of the enemy attacking them behind, and where generally the weaker and more feeble part are; but the Lord will be gathering them up, or closing them, as the word (q) signifies; so that they shall be in the utmost safety, and march out of Babylon with the greatest ease and freedom, without any molestation or disturbance. The allusion may be to the Lord's going before, and sometimes behind Israel, in a pillar of fire and cloud by night and day, as they passed through the wilderness. (q) , Sept.; "colligens vos", Montanus; "congregabit vos", V. L. Syr. Ar.

Verse 13

Behold, my servant shall deal prudently,.... Here properly a new chapter should begin, these three last verses treating of the same person and subject as the following chapter; even of Christ, his person, offices, humiliation, and exaltation, and the effects and fruits thereof; for of him undoubtedly the whole is to be understood. The Jews say it is a difficult prophecy; and so it is to them, being contrary to their notions and schemes, or otherwise it is plain and easy, respecting the Messiah; but rather than he should be thought to be meant, the modern ones have invented a variety of interpretations. Some apply this prophecy to Abraham; others to Moses; others to Ezra; others to Zerubbabel; and others to any righteous person: the more principal and prevailing opinions among them are, that it is to be understood either of the whole body of the people of Israel in captivity, as Jarchi, Aben Ezra, and Kimchi; or of King Josiah, slain by Pharaohnecho, as Abarbinel; or of Jeremiah, as Saadiah Gaon; all which are weak and impertinent, and, as they disagree with each other, show the perplexity they are under (r). The Targum interprets it of the Messiah; and so did the ancient Rabbins, as Aben Ezra and Alshech confess; and several parts of the prophecy are applied to him, both by ancient and modern ones, as will be seen in the exposition of it. Christ, as man and Mediator, is the servant of God, of his choosing and calling, sending, bringing forth, and supporting; see Isa 42:1, from whom he had both his work and his wages: the principal part of his service lay in working out the redemption and salvation of his people, in which he willingly and cheerfully engaged, and which he diligently and faithfully performed; in which he showed a regard to his Father's will, love to his people, and great condescension, as well as wisdom; for, as it is here promised he would, so he did deal "prudently": as in his infancy, when he disputed with the doctors in the temple, so throughout the whole of his public life, in preaching the Gospel, in answering the questions of his enemies, and in his behaviour at his apprehension, arraignment, condemnation, and crucifixion: or "he shall cause to understand (s)"; make others wise and prudent; he caused them to understand his Father's mind and will, the Scriptures, and the Gospel in them; he made men wise unto salvation, and instructed in those things which belong to their peace; and he still does by his spirit, through the ministry of the word: or "he shall prosper" (t); the pleasure of the Lord prospered in his hands; he rode forth prosperously, destroying his and our enemies was very successful in working out salvation, as he is in his advocacy and intercession for his people, and in the ministration of his Gospel; and is the author of all prosperity in his churches, and to particular believers. The Targum is, "behold, my servant the Messiah shall prosper;'' and so another Jewish writer says (u), that the section which begins with these words is concerning the Messiah: he shall be exalted and extolled, and be very high; as he has been exalted by his Father, by raising him from the dead, and giving him glory; by placing him at his own right hand, and giving him all power in heaven and in earth; by committing all judgment into his hands, that all men may honour him as they do the Father: and he is "extolled" by his people, in his person and offices, by giving him the glory of their salvation, in their hearts, thoughts, and affections, with their mouths and lips; and so he is in his house and ordinances, by his ministers and churches: and is made "very high"; higher than the kings of the earth; higher than the angels of heaven; higher than the heavens themselves. The Jews (w) say of the Messiah, in reference to these words, that he is exalted above Abraham, extolled above Moses, and made higher than the ministering angels; and in another ancient book (x) of theirs it is said, the kingdom of Israel shall be exalted in the days of the Messiah, as it is written, he shall be exalted and extolled, &c. (r) See my book of the Prophecies of the Old Testament, &c. fulfilled in Jesus, p. 160, &c. (s) "erudict, sive intelligere faciet", Morus. (t) "Prosperabitur", Junius & Tremellius, Piscator, Calvin. So Ben Melech interprets it by "he shall prosper." "Feliciter agit", Cocceius; "prospere aget", Vitringa. (u) Baal Hatturim in Lev. xvi. 14. (w) Tanchuma apud Yalkut in loc. (x) Pesikta apud Kettoreth Hassammim in Targum in Numb. fol. 27. 2.

Verse 14

As many were astonished at thee,.... Not so much at the miracles he wrought, the doctrines he taught, and the work he did; or at his greatness and glory, at his exaltation and dignity, though very wonderful; as at his humiliation, the mean appearance he made, the low estate he was brought into; the sufferings and death which he underwent. These words are placed between the account of his exaltation and humiliation, and may be thought to have respect to both; and indeed it is astonishing that one so great as he was, and is, should become so low as he did; and also that one that was brought so low should be raised so high: his visage was so marred more than any man, and his form more than the sons of men; though fairer than the children of men, as he was the immediate workmanship of the divine Spirit, and without sin; yet, what with his griefs and sorrows he bore, and troubles he met with; what with watchings and fastings, with laborious preaching, and constant travelling about to do good; what with sweat and blood, with buffetings and scourgings, never was any man's face more marred, or his form more altered, than his was.

Verse 15

So shall he sprinkle many nations,.... This is not to be understood of water baptism, for though this has been administered in many nations, yet not by Christ, nor done by sprinkling; rather of the grace of the Spirit, which is expressed by water, and its application by sprinkling, and is of a cleansing and sanctifying nature, and which Gentiles are made partakers of; but better of the blood of Christ, called the blood of sprinkling, by which the conscience is purged from dead works, and the heart from an evil conscience, and by which multitudes of many nations are justified and sanctified; though it seems best of all to interpret it of the doctrine of Christ, which is compared to rain and dew, and is dropped, distilled, and sprinkled, and falls gently upon the souls of men, and has been published in many nations, with good effect and success. So Kimchi and Ben Melech say the phrase is expressive of speaking. This passage is applied to the Messiah by a Jewish writer (y). The Targum is, "he will scatter many people;'' and Aben Ezra interprets it of pouring out their blood and taking vengeance on them. The kings shall shut their mouths at him; astonished at the glories and excellencies of his person and office, as outshining theirs; at his wonderful works of grace and salvation, and as having nothing to object to his doctrines; and if they do not profess them, yet dare not blaspheme them. It seems to denote a reverent attention to them, and a subjection to Christ and his ordinances; and must be understood of their subjects as well as of themselves. For that which had not been told them shall they see, and that which they had not heard shall they consider; or "understand" (z); this is applied to Christ and his Gospel, in the times of the apostles, Rom 15:20. The Gentiles had not the oracles of God committed to them; could not be told the things of the Gospel, and what relate to Christ, by their oracles, or by their philosophers; nor could they be come at by the light of nature, or by carnal reason; such as the doctrines of a trinity of Persons in the Godhead; of the deity, sonship, and incarnation of Christ; of salvation by him; of justification by his righteousness, pardon by his blood, and atonement by his sacrifice; of the resurrection of the dead, and eternal life: but now Christ and his Gospel are seen and understood by spiritual men; who, besides having a revelation given them, and the Gospel preached unto them, have their eyes opened, and indeed new eyes and understandings given them; so that they have a sight of Christ, of the glory, beauty, and fulness of his person by faith, through the glass of the word, so as to approve of him, appropriate him, and become like unto him; and of his Gospel, and the doctrines of it, so as to like and esteem them, believe them, distinguish them, and look upon them with wonder and pleasure. (y) Baal Hatturim in Lev. xvi. 14. (z) Sept.; intelligent, Calvin; "intellexerunt", Vitringa. Next: Isaiah Chapter 53

Verse 3

The reason for the address is now given in a well-sustained promise. "For thus saith Jehovah, Ye have been sold for nothing, and ye shall not be redeemed with silver. For thus saith the Lord Jehovah, My people went down to Egypt in the beginning to dwell there as guests; and Asshur has oppressed it for nothing. And now, what have I to do here? saith Jehovah: for my people are taken away for nothing; their oppressors shriek, saith Jehovah, and my name is continually blasphemed all the day. Therefore my people shall learn my name; therefore, in that day, that I am He who saith, There am I." Ye have been sold (this is the meaning of Isa 52:3); but this selling is merely a giving over to a foreign power, without the slightest advantage accusing to Him who had no other object in view than to cause them to atone for their sins (Isa 50:1), and without any other people taking their place, and serving Him in their stead as an equivalent for the loss He sustained. And there would be no need of silver to purchase the favour of Him who had given them up, since a manifestation of divine power would be all that would be required (Isa 45:13). For whether Jehovah show Himself to Israel as the Righteous One or as the Gracious One, as a Judge or as a Redeemer, He always acts as the Absolute One, exalted above all earthly affairs, having no need to receive anything, but able to give everything. He receives no recompense, and gives none. Whether punishing or redeeming, He always guards His people's honour, proving Himself in the one case to be all-sufficient, and in the other almighty, but acting in both cases freely from Himself. In the train of thought in Isa 52:4-6 the reason is given for the general statement in Isa 52:3. Israel went down to Egypt, the country of the Nile valley, with the innocent intention of sojourning, i.e., living as a guest (gūr) there in a foreign land; and yet (as we may supply from the next clause, according to the law of a self-completing parallelism) there it fell into the bondage of the Pharaohs, who, whilst they did not fear Jehovah, but rather despised Him, were merely the blind instruments of His will. Asshur then oppressed it bephes, i.e., not "at last" (ultimo tempore, as Hvernick renders it), but (as אפס is the synonym of אין in Isa 40:17; Isa 41:2) "for nothing," i.e., without having acquired any right to it, but rather serving in its unrighteousness simply as the blind instrument of the righteousness of Jehovah, who through the instrumentality of Asshur put an end first of all to the kingdom of Israel, and then to the kingdom of Judah. The two references to the Egyptian and Assyrian oppressions are expressed in as brief terms as possible. But with the words "now therefore" the prophecy passes on in a much more copious strain to the present oppression in Babylon. Jehovah inquires, Quid mihi hic (What have I to do here)? Hitzig supposes pōh (here) to refer to heaven, in the sense of, "What pressing occupation have I here, that all this can take place without my interfering?" But such a question as this would be far more appropriate to the Zeus of the Greek comedy than to the Jehovah of prophecy. Knobel, who takes pōh as referring to the captivity, in accordance with the context, gives a ridiculous turn to the question, viz., "What do I get here in Babylonia, from the fact that my people are carried off for nothing? Only loss." He observes himself that there is a certain wit in the question. But it would be silly rather than witty, if, after Jehovah had just stated that He had given up His people for nothing, the prophet represented Him as preparing to redeem it by asking, "What have I gained by it?" The question can have no other meaning, according to Isa 22:16, than "What have I to do here?" Jehovah is thought of as present with His people (cf., Gen 46:4), and means to inquire whether He shall continue this penal condition of exile any longer (Targum, Rashi, Rosenmller, Ewald, Stier, etc.). The question implies an intention to redeem Israel, and the reason for this intention is introduced with kı̄. Israel is taken away (ablatus), viz., from its own native home, chinnâm, i.e., without the Chaldeans having any human claim upon them whatever. The words יהיליילוּ משׁליו (משׁלו) are not to be rendered, "its singers lament," as Reutschi and Rosenmller maintain, since the singers of Israel are called meshōrerı̄m; nor "its (Israel's) princes lament," as Vitringa and Hitzig supposed, since the people of the captivity, although they had still their national sârı̄m, had no other mōshelı̄m than the Chaldean oppressors (Isa 49:7; Isa 14:5). It is the intolerable tyranny of the oppressors of His people, that Jehovah assigns in this sentence as the reason for His interposition, which cannot any longer be deferred. It is true that we do meet with hēlı̄l (of which we have the future here without any syncope of the first syllable) in other passages in the sense of ululare, as a cry of pain; but just as הריע, רנן, רזח signify a yelling utterance of either joy or pain, so heeliil may also be applied to the harsh shrieking of the capricious tyrants, like Lucan's laetis ululare triumphis, and the Syriac ailel, which is used to denote a war-cry and other noises as well. In connection with this proud and haughty bluster, there is also the practice of making Jehovah's name the butt of their incessant blasphemy: מנּאץ is a part. hithpoel with an assimilated ת and a pausal ā for ē, although it might also be a passive hithpoal (for the ō in the middle syllable, compare מגאל, Mal 1:7; מבהל, Est 8:14). In Isa 52:6 there follows the closing sentence of the whole train of thought: therefore His people are to get to learn His name, i.e., the self-manifestation of its God, who is so despised by the heathen; therefore lâkhēn repeated with emphasis, like כּעל in Isa 59:18, and possibly min in Psa 45:9) in that day, the day of redemption, (supply "it shall get to learn") that "I am he who saith, Here am I," i.e., that He who has promised redemption is now present as the True and Omnipotent One to carry it into effect.

Verse 7

The first two turns in the prophecy (Isa 52:1-2, Isa 52:3-6) close here. The third turn (Isa 52:7-10) exults at the salvation which is being carried into effect. The prophet sees in spirit, how the tidings of the redemption, to which the fall of Babylon, which is equivalent to the dismission of the prisoners, gives the finishing stroke, are carried over the mountains of Judah to Jerusalem. "How lovely upon the mountains are the feet of them that bring good tidings, that publish peace, that bring tidings of good, that publish salvation, that say unto Zion, Thy God reigneth royally!" The words are addressed to Jerusalem, consequently the mountains are those of the Holy Land, and especially those to the north of Jerusalem: mebhassēr is collective (as in the primary passage, Nah 2:1; cf., Isa 41:27; Psa 68:12), "whoever brings the glad tidings to Jerusalem." The exclamation "how lovely" does not refer to the lovely sound of their footsteps, but to the lovely appearance presented by their feet, which spring over the mountains with all the swiftness of gazelles (Sol 2:17; Sol 8:14). Their feet look as if they had wings, because they are the messengers of good tidings of joy. The joyful tidings that are left indefinite in mebhassēr, are afterwards more particularly described as a proclamation of peace, good, salvation, and also as containing the announcement "thy God reigneth," i.e., has risen to a right royal sway, or seized upon the government (מלך in an inchoative historical sense, as in the theocratic psalms which commence with the same watchword, or like ἐβασίλευσε in Rev 19:6, cf., Rev 11:17). Up to this time, when His people were in bondage, He appeared to have lost His dominion (Isa 63:19); but now He has ascended the throne as a Redeemer with greater glory than ever before (Isa 24:23). The gospel of the swift-footed messengers, therefore, is the gospel of the kingdom of God that is at hand; and the application which the apostle makes of this passage of Isaiah in Rom 10:15, is justified by the fact that the prophet saw the final and universal redemption as though in combination with the close of the captivity.

Verse 8

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." קול followed by a genitive formed an interjectional clause, and had almost become an interjection itself (see Gen 4:10). The prophets are here called tsōphı̄m, 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 mebhassēr, 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). בּ is the same as in the construction בּ ראה; and שׁוּב has the transitive meaning reducere, restituere (as in Psa 14:7; Psa 126:1, etc.), which is placed beyond all doubt by שׁוּבנוּ in Psa 85:5.

Verse 9

Zion is restored, inasmuch as Jehovah turns away her misery, brings back her exiles, and causes the holy city to rise again from her ruins. "Break out into exultation, sing together, ye ruins of Jerusalem: for Jehovah hath comforted His people, He hath redeemed Jerusalem." Because the word of consolation has become an act of consolation, i.e., of redemption, the ruins of Jerusalem are to break out into jubilant shouting as they rise again from the ground.

Verse 10

Jehovah has wrought out salvation through judgment in the sight of all the world. "Jehovah hath made bare His holy arm before the eyes of all nations, and all the ends of the earth see the salvation of our God." As a warrior is accustomed to make bare his right arm up to the shoulder, that he may fight without encumbrance (exsertare humeros nudamque lacessere pugnan, as Statius says in Theb. i. 413), so has Jehovah made bare His holy arm, that arm in which holiness dwells, which shines with holiness, and which acts in holiness, that arm which has been hitherto concealed and therefore has appeared to be powerless, and that in the sight of the whole world of nations; so that all the ends of the earth come to see the reality of the work, which this arm has already accomplished by showing itself in its unveiled glory - in other words, "the salvation of our God."

Verse 11

This salvation in its immediate manifestation is the liberation of the exiles; and on the ground of what the prophet sees in spirit, he exclaims to them (as in Isa 48:20), in Isa 52:11, Isa 52:12 : "Go ye forth, go ye forth, go out from thence, lay hold of no unclean thing; go ye out of the midst of her, cleanse yourselves, ye that bear the vessels of Jehovah. For ye shall not go out in confusion, and ye shall not go forth in flight: for Jehovah goeth before you, and the God of Israel is your rear-guard." When they go out from thence, i.e., from Babylon, they are not to touch anything unclean, i.e., they are not to enrich themselves with the property of their now subjugated oppressors, as was the case at the exodus from Egypt (Exo 12:36). It is to be a holy procession, at which they are to appear morally as well as corporeally unstained. But those who bear the vessels of Jehovah, i.e., the vessels of the temple, are not only not to defile themselves, but are to purify themselves (hibbârū with the tone upon the last syllable, a regular imperative niphal of bârar). This is an indirect prophecy, and was fulfilled in the fact that Cyrus directed the golden and silver vessels, which Nebuchadnezzar had brought to Babylon, to be restored to the returning exiles as their rightful property (Ezr 1:7-11). It would thus be possible for them to put themselves into the right attitude for their departure, since it would not take place in precipitous haste (bechippâzon), as the departure from Egypt did (Deu 16:3, cf., Exo 12:39), nor like a flight, but they would go forth under the guidance of Jehovah. מאסּפכם (with the ē changed into the original ı̆) does not man, "He bringeth you, the scattered ones, together," but according to Num 10:25; Jos 6:9, Jos 6:13, "He closes your procession," - He not only goes before you to lead you, but also behind you, to protect you (as in Exo 14:19). For the me'assēph, or the rear-guard of an army, is its keystone, and has to preserve the compactness of the whole. The division of the chapters generally coincides with the several prophetic addresses. But here it needs emendation. Most of the commentators are agreed that the words "Behold my servant," etc. (hinnēh yaskı̄l ‛abhdı̄) commence a new section, like hēn ‛abhdı̄ (behold my servant) in Isa 42:1.

Verse 13

In this sense there follows here, immediately after the cry. "Go ye out from Babylon," an index pointing from the suffering of the Servant to His reward in glory. "Behold, my servant will act wisely; he will come forth, and arise, and be very high." Even apart from Isa 42:1, hinnēh (hēn) is a favourite commencement with Isaiah; and this very first v. contains, according to Isaiah's custom, a brief, condensed explanation of the theme. The exaltation of the Servant of Jehovah is the theme of the prophecy which follows. In v. 13a the way is shown, by which He reaches His greatness; in v. 13b the increasing greatness itself. השׂכּיל by itself means simply to gain, prove, or act with intelligence (lxx συνήσει); and then, since intelligent action, as a rule, is also effective, it is used as synonymous with הצליח, הכשׁהיר, to act with result, i.e., so as to be successful. Hence it is only by way of sequence that the idea of "prosperously" is connected with that of "prudently" (e.g., Jos 1:8; Jer 10:21). The word is never applied to such prosperity as a man enjoys without any effort of his own, but only to such as he attains by successful action, i.e., by such action as is appropriate to the desired and desirable result. In Jer 23:2, where hiskı̄l is one feature in the picture of the dominion exercised by the Messiah, the idea of intelligent action is quite sufficient, without any further subordinate meaning. But here, where the exaltation is derived from ישׂכיל as the immediate consequence, without any intervening על־כן, there is naturally associated with the idea of wise action, i.e., of action suited to the great object of his call, that of effective execution or abundant success, which has as its natural sequel an ever-increasing exaltation. Rosenmller observes, in Isa 52:13, "There is no need to discuss, or even to inquire, what precise difference there is in the meaning of the separate words;" but this is a very superficial remark. If we consider that rūm signifies not only to be high, but to rise up (Pro 11:11) and become exalted, and also to become manifest as exalted (Ps. 21:14), and that נשּׂא, according to the immediate and original reflective meaning of the niphal, signifies to raise one's self, whereas gâbhah expresses merely the condition, without the subordinate idea of activity, we obtain this chain of thought: he will rise up, he will raise himself still higher, he will stand on high. The three verbs (of which the two perfects are defined by the previous future) consequently denote the commencement, the continuation, and the result or climax of the exaltation; and Stier is not wrong in recalling to mind the three principal steps of the exaltatio in the historical fulfilment, viz., the resurrection, the ascension, and the sitting down at the right hand of God. The addition of the word מאד shows very clearly that וגבהּ is intended to be taken as the final result: the servant of Jehovah, rising from stage to stage, reaches at last an immeasurable height, that towers above everything besides (comp. ὑπερύψωσε in Phi 2:9, with ὑψωθείς in Act 2:33, and for the nature of the ὑπερύψωσε, Eph 1:20-23).

Verse 14

The prophecy concerning him passes now into an address to him, as in Isa 49:8 (cf., Isa 49:7), which sinks again immediately into an objective tone. "Just as many were astonished at thee: so disfigured, his appearance was not human, and his form not like that of the children of men: so will he make many nations to tremble; kings will shut their mouth at him: for they see what has not been told them, and discover what they have not heard." Both Oehler and Hahn suppose that the first clause is addressed to Israel, and that it is here pointed away from its own degradation, which excited such astonishment, to the depth of suffering endured by the One man. Hahn's principal reason, which Oehler adopts, is the sudden leap that we should otherwise have to assume from the second person to the third - an example of "negligence" which we can hardly impute to the prophet. But a single glance at Isa 42:20 and Isa 1:29 is sufficient to show how little force there is in this principal argument. We should no doubt expect עליכם or עליך after what has gone before, if the nation were addressed; but it is difficult to see what end a comparison between the sufferings of the nation and those of the One man, which merely places the sufferings of the two in an external relation to one another, could be intended to answer; whilst the second kēn (so), which evidently introduces an antithesis, is altogether unexplained. The words are certainly addressed to the servant of Jehovah; and the meaning of the sicut (just as) in Isa 52:14, and of the sic (so) which introduces the principal sentence in Isa 52:15, is, that just as His degradation was the deepest degradation possible, so His glorification would be of the loftiest kind. The height of the exaltation is held up as presenting a perfect contrast to the depth of the degradation. The words, "so distorted was his face, more than that of a man," form, as has been almost unanimously admitted since the time of Vitringa, a parenthesis, containing the reason for the astonishment excited by the servant of Jehovah. Stier is wrong in supposing that this first "so" (kēn) refers to ka'ăsher (just as), in the sense of "If men were astonished at thee, there was ground for the astonishment." Isa 52:15 would not stand out as an antithesis, if we adopted this explanation; moreover, the thought that the fact corresponded to the impression which men received, is a very tame and unnecessary one; and the change of persons in sentences related to one another in this manner is intolerably harsh; whereas, with our view of the relation in which the sentences stand to one another, the parenthesis prepares the way for the sudden change from a direct address to a declaration. Hitherto many had been astonished at the servant of Jehovah: shâmēm, to be desolate or waste, to be thrown by anything into a desolate or benumbed condition, to be startled, confused, as it were petrified, by paralyzing astonishment (Lev 26:32; Eze 26:16). To such a degree (kēn, adeo) was his appearance mishchath mē'ı̄sh, and his form mibbenē 'âdâm (sc., mishchath). We might take mishchath as the construct of mishchâth, as Hitzig does, since this connecting form is sometimes used (e.g., Isa 33:6) even without any genitive relation; but it may also be the absolute, syncopated from משׁחתתּ = משׁחתת (Hvernick and Stier), like moshchath in Mal 1:14, or, what we prefer, after the form mirmas (Isa 10:6), with the original ă, without the usual lengthening (Ewald, 160, c, Anm. 4). His appearance and his form were altogether distortion (stronger than moshchâth, distorted), away from men, out beyond men, i.e., a distortion that destroys all likeness to a man; (Note: The church before the time of Constantine pictured to itself the Lord, as He walked on earth, as repulsive in His appearance; whereas the church after Constantine pictured Him as having quite an ideal beauty (see my tract, Jesus and Hillel, 1865, p. 4). They were both right: unattractive in appearance, though not deformed, He no doubt was in the days of His flesh; but He is ideally beautiful in His glorification. The body in which He was born of Mary was no royal form, though faith could see the doxa shining through. It was no royal form, for the suffering of death was the portion of the Lamb of God, even from His mother's womb; but the glorified One is infinitely exalted above all the idea of art.) 'ı̄sh does not signify man as distinguished from woman here, but a human being generally. The antithesis follows in Isa 52:15 : viz., the state of glory in which this form of wretchedness has passed away. As a parallel to the "many" in Isa 52:14, we have here "many nations," indicating the excess of the glory by the greater fulness of the expression; and as a parallel to "were astonished at thee," "he shall make to tremble" (yazzeh), in other words, the effect which He produces by what He does to the effect produced by what He suffers. The hiphil hizzâh generally means to spirt or sprinkle (adspergere), and is applied to the sprinkling of the blood with the finger, more especially upon the capporeth and altar of incense on the day of atonement (differing in this respect from zâraq, the swinging of the blood out of a bowl), also to the sprinkling of the water of purification upon a leper with the bunch of hyssop (Lev 14:7), and of the ashes of the red heifer upon those defiled through touching a corpse (Num 19:18); in fact, generally, to sprinkling for the purpose of expiation and sanctification. And Vitringa, Hengstenberg, and others, accordingly follow the Syriac and Vulgate in adopting the rendering adsperget (he will sprinkle). They have the usage of the language in their favour; and this explanation also commends itself from a reference to נגוּע in Isa 53:4, and נגע in Isa 53:8 (words which are generally used of leprosy, and on account of which the suffering Messiah is called in b. Sanhedrin 98b by an emblematical name adopted from the old synagogue, "the leper of Rabbi's school"), since it yields the significant antithesis, that he who was himself regarded as unclean, even as a second Job, would sprinkle and sanctify whole nations, and thus abolish the wall of partition between Israel and the heathen, and gather together into one holy church with Israel those who had hitherto been pronounced "unclean" (Isa 52:1). But, on the other hand, this explanation has so far the usage of the language against it, that hizzâh is never construed with the accusative of the person or thing sprinkled (like adspergere aliqua re aliquem; since 'eth in Lev 4:6, Lev 4:17 is a preposition like ‛al, ‛el elsewhere); moreover, there would be something very abrupt in this sudden representation of the servant as a priest. Such explanations as "he will scatter asunder" (disperget, Targum, etc.), or "he will spill" (sc., their blood), are altogether out of the question; such thoughts as these would be quite out of place in a spiritual picture of salvation and glory, painted upon the dark ground we have here. The verb nâzâh signified primarily to leap or spring; hence hizzâh, with the causative meaning to sprinkle. The kal combines the intransitive and transitive meanings of the word "spirt," and is used in the former sense in Isa 63:3, to signify the springing up or sprouting up of any liquid scattered about in drops. The Arabic nazâ (see Ges. Thes.) shows that this verb may also be applied to the springing or leaping of living beings, caused by excess of emotion. And accordingly we follow the majority of the commentators in adopting the rendering exsilire faciet. The fact that whole nations are the object, and not merely individuals, proves nothing to the contrary, as Hab 3:6 clearly shows. The reference is to their leaping up in amazement (lxx θαυμάσονται); and the verb denotes less an external than an internal movement. They will tremble with astonishment within themselves (cf., pâchădū verâgezū in Jer 33:9), being electrified, as it were, by the surprising change that has taken place in the servant of Jehovah. The reason why kings "shut their mouths at him" is expressly stated, viz., what was never related they see, and what was never heard of they perceive; i.e., it was something going far beyond all that had ever been reported to them outside the world of nations, or come to their knowledge within it. Hitzig's explanation, that they do not trust themselves to begin to speak before him or along with him, gives too feeble a sense, and would lead us rather to expect לפניו than עליו. The shutting of the mouth is the involuntary effect of the overpowering impression, or the manifestation of their extreme amazement at one so suddenly brought out of the depths, and lifted up to so great a height. The strongest emotion is that which remains shut up within ourselves, because, from its very intensity, it throws the whole nature into a suffering state, and drowns all reflection in emotion (cf., yachărı̄sh in Zep 3:17). The parallel in Isa 49:7 is not opposed to this; the speechless astonishment, at what is unheard and inconceivable, changes into adoring homage, as soon as they have become to some extent familiar with it. The first turn in the prophecy closes here: The servant of Jehovah, whose inhuman sufferings excite such astonishment, is exalted on high; so that from utter amazement the nations tremble, and their kings are struck dumb.

Verse 1

Here, I. God's people are stirred up to appear vigorous for their own deliverance, Isa 52:1, Isa 52:2. They had desired that God would awake and put on his strength, Isa 51:9. Here he calls upon them to awake and put on their strength, to bestir themselves; let them awake from their despondency, and pluck up their spirits, encourage themselves and one another with the hope that all will be well yet, and no longer succumb and sink under their burden. Let them awake from their distrust, look above them, look about them, look into the promises, look into the providences of God that were working for them, and let them raise their expectations of great things from God. Let them awake from their dullness, sluggishness, and incogitancy, and raise up their endeavours, not to take any irregular courses for their own relief, contrary to the law of nations concerning captives, but to use all likely means to recommend themselves to the favour of the conqueror and make an interest with him. God here gives them an assurance, 1. That they should be reformed by their captivity: There shall no more come into thee the uncircumcised and the unclean (Isa 52:1); their idolatrous customs should be no more introduced, or at least not harboured; for when by the marriage of strange wives, in Ezra's time and Nehemiah's, the unclean crept in, they were soon by the vigilance and zeal of the magistrates expelled again, and care was taken that Jerusalem should be a holy city. Thus the gospel Jerusalem is purified by the blood of Christ and the grace of God, and made indeed a holy city. 2. That they should be relieved and rescued out of their captivity, that the bands of their necks should be loosed, that they should not now be any longer oppressed, nay, that they should not be any more invaded, as they had been: There shall no more come against thee (so it may be read) the uncircumcised and the clean. The heathen shall not again enter into God's sanctuary and profane his temple, Psa 79:1. This must be understood with a condition. If they keep close to God, and keep in with him, God will keep off, will keep out of the enemy; but, if they again corrupt themselves, Antiochus will profane their temple and the Romans will destroy it. However, for some time they shall have peace. And to this happy change, now approaching, they are here called to accommodate themselves. (1.) Let them prepare for joy: "Put on thy beautiful garments, no longer to appear in mourning weeds and the habit of thy widowhood. Put on a new face, a smiling countenance, now that a new and pleasant scene begins to open." The beautiful garments were laid up then, when the harps were hung on the willow trees; but, now there is occasion for both, let both be resumed together. "Put on thy strength, and, in order to that, put on thy beautiful garments, in token of triumph and rejoicing." Note, The joy of the Lord will be our strength (Neh 8:10), and our beautiful garments will serve for armour of proof against the darts of temptation and trouble. And observe, Jerusalem must put on her beautiful garments when she becomes a holy city, for the beauty of holiness is the most amiable beauty, and the more holy we are the more cause we have to rejoice. (2.) Let them prepare for liberty: "Shake thyself from the dust in which thou hast lain, and into which thy proud oppressors have trodden thee (Isa 51:23), or into which thou hast in thy extreme sorrow rolled thyself." Arise, and set up; so it may be read. "O Jerusalem! prepare to get clear of all the marks of servitude thou hast been under and to shift thy quarters: Loose thyself from the bands of thy neck; be inspired with generous principles and resolutions to assert thy own liberty." The gospel proclaims liberty to those who were bound with fears and makes it their duty to take hold of their liberty. Let those who have been weary and heavily laden under the burden of sin, finding relief in Christ, shake themselves from the dust of their doubts and fears and loose themselves from those bands; for, if the Son make them free, they shall be free indeed. II. God stirs up himself to appear jealous for the deliverance of his people. He here pleads their cause with himself, and even stirs up himself to come and save them, for his reasons of mercy are fetched from himself. Several things he here considers. 1. That the Chaldeans who oppressed them never acknowledged God in the power they gained over his people, any more than Sennacherib did, who, when God made use of him as an instrument for the correction and reformation of his people, meant not so, Isa 10:6, Isa 10:7. "You have sold yourselves for nought; you got nothing by it, nor did I," Isa 52:3. (God considers that when they by sin had sold themselves he himself, who had the prior, nay, the sole, title to them, did not increase his wealth by their price, Psa 44:12. They did not so much as pay their debts to him with it; the Babylonians gave him no thanks for them, but rather reproached and blasphemed his name upon that account.) "And therefore they, having so long had you for nothing, shall at last restore you for nothing: You shall be redeemed without price," as was promised, Isa 45:13. Those that give nothing must expect to get nothing; however, God is a debtor to no man. 2. That they had been often before in similar distress, had often smarted for a time under the tyranny of their task-masters, and therefore it was a pity that they should now be left always in the hand of these oppressors (Isa 52:4): "My people went down into Egypt, in an amicable way to settle there; but they enslaved them, and ruled them with rigour." And then they were delivered, notwithstanding the pride, and power, and policies of Pharaoh. And why may we not think God will deliver his people now? At other times the Assyrian oppressed the people of God without cause, as when the ten tribes were carried away captive by the king of Assyria; soon afterwards Sennacherib, another Assyrian, with a destroying army oppressed and made himself master of all the defenced cities of Judah. The Babylonians might not unfitly be called Assyrians, their monarchy being a branch of the Assyrians; and they now oppressed them without cause. Though God was righteous in delivering them into their hands, they were unrighteous in using them as they did, and could not pretend a dominion over them as their subjects, as Pharaoh might when they were settled in Goshen, part of his kingdom. When we suffer by the hands of wicked and unreasonable men it is some comfort to be able to say that as to them it is without cause, that we have not given them any provocation, Psa 7:3-5, etc. 3. That God's glory suffered by the injuries that were done to his people (Isa 52:5): What have I here, what do I get by it, that my people are taken away for nought? God is not worshipped as he used to be in Jerusalem, his altar there is gone and his temple in ruins; but if, in lieu of that, he were more and better worshipped in Babylon, either by the captives or by the natives, it were another matter - God might be looked upon as in some respects a gainer in his honour by it; but, alas! it is not so. (1.) The captives are so dispirited that they cannot praise him; instead of this they are continually howling, which grieves him and moves his pity; Those that rule over them make them to howl, as the Egyptians of old made them to sigh, Exo 2:23. So the Babylonians now, using them more hardly, extorted from them louder complaints and made them to howl. This gives us no pleasing idea of the temper the captives were now in; their complaints were not so rational and pious as they should have been, but brutish rather; they howled, Hos 7:14. However God heard them, and came down to deliver them, as he did out of Egypt, Exo 3:7, Exo 3:8. (2.) The natives are so insolent that they will not praise him, but, instead of that, they are continually blaspheming, which affronts him and moves his anger. They boasted that they were too hard for God because they were too hard for his people, and set him at defiance, as unable to deliver them, and thus his name continually every day was blasphemed among them. When they praised their own idols they lifted up themselves against the Lord of heaven, Dan 5:23. "Now," says God, "this is not to be suffered. I will go down to deliver them; for what honour, what rent, what tribute of praise have I from the world, when my people, who should be to me for a name and praise, are to me for a reproach? For their oppressors will neither praise God themselves nor let them do it." The apostle quotes this with application to the wicked lives of the Jews, by which God was dishonoured among the Gentiles then, as much as now he was by their sufferings, Rom 2:23, Rom 2:24. 4. That his glory would be greatly manifested by their deliverance (Isa 52:6): "Therefore, because my name is thus blasphemed, I will arise, and my people shall know my name, my name Jehovah." By this name he had made himself known in delivering them out of Egypt, Exo 6:3. God will do something to vindicate his own honour, something for his great name; and his people, who have almost lost the knowledge of it, shall know it to their comfort and shall find it their strong tower. They shall know that God's providence governs the world, and all the affairs of it, that it is he who speaks deliverance for them by the word of his power, that it is he who speaks deliverance for them by the word of his power, that it is he only, who at first spoke and it was done. They shall know that God's word, which Israel is blessed with above other nations, shall without fail have its accomplishment in due season, that it is he who speaks by the prophet; it is he, and they do not speak of themselves; for not one iota or tittle of what they say shall fall to the ground.

Verse 7

The removal of the Jews from Babylon to their own land again is here spoken of both as a mercy and as a duty; and the application of Isa 52:7 to the preaching of the gospel (by the apostle, Rom 10:15) plainly intimates that that deliverance was a type and figure of the redemption of mankind by Jesus Christ, to which what is here said of their redemption out of Babylon ought to be accommodated. I. It is here spoken of as a great blessing, which ought to be welcomed with abundance of joy and thankfulness. 1. Those that bring the tidings of their release shall be very acceptable (Isa 52:7): "How beautiful upon the mountains, the mountains round about Jerusalem, over which these messengers are seen coming at a distance, how beautiful are their feet, when it is known what tidings they bring!" It is not meant so much of the common posts, or the messengers sent express by the government to disperse the proclamation, but rather of some of the Jews themselves, who, being at the fountain-head of intelligence, had early notice of it, and immediately went themselves, or sent their own messengers, to all parts, to disperse the news, and even to Jerusalem itself, to tell the few who remained there that their brethren would be with them shortly; for it is published not merely as matter of news, but as a proof that Zion's God reigns, for in that language it is published: they say unto Zion, Thy God reigns. Those who bring the tidings of peace and salvation, that Cyrus has given orders for the release of the Jews, tidings which were so long expected by those that waited for the consolation of Israel, those good tidings (so the original reads it, without the tautology of our translation, good tidings of good), put this construction upon it, O Zion! thy God reigns. Note, When bad news is abroad this is good news, and when good news is abroad this is the best news, that Zion's God reigns, that God is Zion's God, in covenant with her, and as such he reigns, Psa 146:10; Zac 9:9. The Lord has founded Zion, Isa 14:32. All events have their rise in the disposals of the kingdom of his providence and their tendency to the advancement of the kingdom of his grace. This must be applied to the preaching of the gospel, which is a proclamation of peace and salvation; it is gospel indeed, good news, glad tidings, tidings of victory over our spiritual enemies and liberty from our spiritual bondage. The good news is that the Lord Jesus reigns and all power is given to him. Christ himself brought these tidings first (Luk 4:18, Heb 2:3), and of him the text speaks: How beautiful are his feet! his feet that were nailed to the cross, how beautiful upon Mount Calvary! his feet when he came leaping upon the mountains (Sol 2:8), how beautiful were they to those who knew his voice and knew it to be the voice of their beloved! His ministers proclaim these good tidings; they ought to keep their feet clean from the pollutions of the world, and then they ought to be beautiful in the eyes of those to whom they are sent, who sit at their feet, or rather at Christ's in them, to hear his word. They must be esteemed in love for their work's sake (Th1 5:13), for their message sake, which is well worthy of all acceptation. 2. Those to whom the tidings are brought shall be put thereby into a transport of joy. (1.) Zion's watchmen shall then rejoice because they are surprisingly illuminated, Isa 52:8. The watchmen on Jerusalem's walls shall lead the chorus in this triumph. Who they were we are told, Isa 62:6. They were such as God set on the walls of Jerusalem, to make mention of his name, and to continue instant in prayer to him, till he again made Jerusalem a praise in the earth. These watchmen stand upon their watch-tower, waiting for an answer to their prayers (Hab 2:1); and therefore when the good news comes they have it first, and the longer they have continued and the more importunate they have been in praying for it the more will they be elevated when it comes: They shall lift up the voice, with the voice together shall they sing in concert, to invite others to join with them in their praises. And that which above all things will transport them with pleasure is that they shall see eye to eye, that is, face to face. Whereas God had been a God hiding himself, and they could scarcely discern any thing of his favour through the dark cloud of their afflictions, now that the cloud is scattered they shall plainly see it. They shall see Zion's king eye to eye; so it was fulfilled when the Word was made flesh and dwelt among us, and there were those that saw his glory (Joh 1:14) and looked upon it, Jo1 1:1. They shall see an exact agreement and correspondence between the prophecy and the event, the promise and the performance; they shall see how they look one upon another eye to eye, and be satisfied that the same God spoke the one and did the other. When the Lord shall bring again Zion out of her captivity the prophets shall thence receive and give fuller discoveries than ever of God's good-will to his people. Applying this also, as the foregoing verse, to gospel times, it is a promise of the pouring out of the Spirit upon gospel ministers, as a spirit of wisdom and revelation, to lead them into all truth, so that they shall see eye to eye, shall see God's grace more clearly than the Old Testament saints could see it: and they shall herein be unanimous; in these great things concerning the common salvation they shall concur in their sentiments as well as their songs. Nay, St. Paul seems to allude to this when he makes it the privilege of our future state that we shall see face to face. (2.) Zion's waste places shall then rejoice because they shall be surprisingly comforted (Isa 52:9): Break forth into joy, sing together, you waste places of Jerusalem; that is, all parts of Jerusalem, for it was all in ruins, and even those parts that seemed to lie most desolate shall share in the joy; and they, having little expected it, shall break forth into joy, as men that dream, Psa 126:1, Psa 126:2. Let them sing together. Note, Those that share in mercies ought to join in praises. Here is matter for joy and praise. [1.] God's people will have the comfort of this salvation; and what is the matter of our rejoicing ought to be the matter of our thanksgiving. He has redeemed Jerusalem (the inhabitants of Jerusalem that were sold into the hands of their enemies) and thereby he has comforted his people that were in sorrow. The redemption of Jerusalem is the joy of all God's people, whose character it is that they look for that redemption, Luk 2:38. [2.] God will have the glory of it, Isa 52:10. He has made bare his holy arm (manifested and displayed his power) in the eyes of all the nations. God's arm is a holy arm, stretched out in purity and justice, in defence of holiness and in pursuance of his promise. [3.] All the world will have the benefit of it. In the great salvation wrought out by our Lord Jesus the arm of the Lord was revealed and all the ends of the earth were made to see the great salvation, not as spectators of it only, as they saw the deliverance of the Jews out of Babylon, but as sharers in it; some of all nations, the most remote, shall partake of the benefits of the redemption. This is applied to our salvation by Christ. Luk 3:6, All flesh shall see the salvation of God, that great salvation. II. It is here spoken of as a great business, which ought to be managed with abundance of care and circumcision. When the liberty is proclaimed, 1. Let the people of God hasten out of Babylon with all convenient speed; though they are ever so well settled there, let them not think of taking root in Babylon, but Depart, depart (Isa 52:11), go out from the midst of her; not only those that are in the borders, but those that are in the midst, in the heart of the country, let them be gone. Babylon is no place for Israelites. As soon as they have leave to let go, let them lose no time. With this word God stirred up the spirits of those that were moved to go up, Ezr 1:5. And it is a call to all those who are yet in the bondage of sin and Satan to make use of the liberty which Christ has proclaimed to them. And, if the Son make them free, they shall be free indeed. 2. Let them take heed of carrying away with them any of the pollutions of Babylon: Touch no unclean thing. Now that God makes bare his holy arm for you, be you holy as he is, and keep yourselves from every wicked thing. When they came out of Egypt they brought with them the idolatrous customs of Egypt (Eze 23:3), which were their ruin; let them take heed of doing so now that they come out of Babylon. Note, When we are receiving any special mercy from God we ought more carefully than ever to watch against all impurity. But especially let those be clean who bear the vessels of the Lord, that is, the priests, who had the charge of the vessels of the sanctuary (when they were restored by a particular grant) to carry them to Jerusalem, Ezr 1:7; Ezr 8:24, etc. Let them not only avoid touching any unclean thing, but be very careful to cleanse themselves according to the purification of the sanctuary. Christians are made to our God spiritual priests, Rev 1:6. They are to bear the vessels of the Lord, are entrusted to keep the ordinances of God pure and entire; it is a good thing that is committed to them, and they ought to be clean, to wash their hands in innocency and so to compass God's altars and carry his vessels, and keep themselves pure. 3. Let them depend upon the presence of God with them and his protection in their removal (Isa 52:12): You shall not go out with haste. They were to go with a diligent haste, not to lose time nor linger as Lot in Sodom, but they were not to go with a diffident distrustful haste, as if they were afraid of being pursued (as when they came out of Egypt) or of having the orders for their release recalled and countermanded: no, they shall find that, as for God, his work is perfect, and therefore they need not make more haste than good speed. Cyrus shall give them an honourable discharge, and they shall have an honourable return, and not steal away; for the Lord will go before them as their general and commander-in-chief, and the God of Israel will be their rearward, or he that will gather up those that are left behind. God will both lead their van and bring up their rear; he will secure them from enemies that either meet them or follow them, for with his favour will he compass them. The pillar of cloud and fire, when they came out of Egypt, sometimes went behind them, to secure their rear (Exo 14:19), and God's presence with them would now be that to them which that pillar was a visible token of. Those that are in the way of their duty are under God's special protection; and he that believes this will not make haste.

Verse 13

Here, as in other places, for the confirming of the faith of God's people and the encouraging of their hope in the promises of temporal deliverances, the prophet passes from them to speak of the great salvation which should in the fulness of time be wrought out by the Messiah. As the prophecy of Christ's incarnation was intended for the ratification of the promise of their deliverance from the Assyrian army, so this of Christ's death and resurrection is to confirm the promise of their return out of Babylon; for both these salvations were typical of the great redemption and the prophecies of them had a reference to that. This prophecy, which begins here and is continued to the end of the next chapter, points as plainly as can be at Jesus Christ; the ancient Jews understood it of the Messiah, though the modern Jews take a great deal of pains to pervert it, and some of ours (no friends therein to the Christian religion) will have it understood of Jeremiah; but Philip, who hence preached Christ to the eunuch, has put it past dispute that of him speaks the prophet this, of him and of no other man, Act 8:34, Act 8:35. Here, I. God owns Christ to be both commissioned and qualified for his undertaking. 1. He is appointed to it. "He is my servant, whom I employ and therefore will uphold." In his undertaking he does his Father's will, seeks his Father's honour, and serves the interests of his Father's kingdom. 2. He is qualified for it. He shall deal prudently, for the spirit of wisdom and understanding shall rest upon him, Isa 11:2. The word is used concerning David when he behaved himself wisely, Sa1 18:14. Christ is wisdom itself, and, in the contriving and carrying on the work of our redemption, there appeared much of the wisdom of God in a mystery, Co1 2:7. Christ, when he was here upon earth, dealt very prudently, to the admiration of all. II. He gives a short prospect both of his humiliation and his exaltation. See here, 1. How he humbled himself: Many were astonished at him, as they were at David when by reason of his sorrows and troubles he became a wonder unto many, Psa 71:7. Many wondered to see what base usage he met with, how inveterate people were against him, how inhuman, and what indignities were done him: His visage was marred more than any man's when he was buffeted, smitten on the cheek, and crowned with thorns, and hid not his face from shame and spitting. His face was foul with weeping, for he was a man of sorrows; he that really was fairer than the children of men had his face spoiled with the abuses that were done him. Never was man used so barbarously; his form, when he took upon him the form of a servant, was more mean and abject than that of any of the sons of men. Those that saw him said, "Surely never man looked so miserably, a worm and no man," Psa 22:6. The nation abhorred him (Isa 49:7), treated him as the off-scouring of all things. Never was sorrow like unto his sorrow. 2. How highly God exalted him, and exalted him because he humbled himself. Three words are used for this (Isa 52:13): He shalt be exalted and extolled and be very high. God shall exalt him, men shall extol him, and with both he shall be very high, higher than the highest, higher than the heavens. He shall prosper in his work, and succeed in it, and that shall raise him very high. (1.) Many nations shall be the better for him, for he shall sprinkle them, and not the Jews only; the blood of sprinkling shall be applied to their consciences, to purify them. He suffered, and died, and so sprinkled many nations; for in his death there was a fountain opened, Zac 13:1. He shall sprinkle many nations by his heavenly doctrine, which shall drop as the rain and distil as the dew. Moses's did so only on one nation (Deu 32:2), but Christ's on many nations. He shall do it by baptism, which is the washing of the body with pure water, Heb 10:22. So that this promise had its accomplishment when Christ sent his apostles to disciple all nations, by baptizing or sprinkling them. (2.) The great ones of the nation shall show him respect: Kings shall shut their mouths at him, that is, they shall not open their mouths against him, as they have done, to contradict and blaspheme his sacred oracles; nay, they shall acquiesce in, and be well pleased with, the methods he takes of setting up his kingdom in the world; they shall with great humility and reverence receive his oracles and laws, as those who, when they heard Job's wisdom, after his speech spoke not again, Job 29:9, Job 29:22. Kings shall see and arise, Isa 49:7. (3.) The mystery which was kept secret from the beginning of the world shall by him be made known to all nations for the obedience of faith, as the apostle speaks, Rom 16:25, Rom 16:26. That which had not been told them shall they see; the gospel brings to light things new and unheard of, which will awaken the attention and engage the reverence of kings and kingdoms. This is applied to the preaching of the gospel in the Gentile world, Rom 15:21. These words are there quoted according to the Septuagint translation: To whom he was not spoken of they shall see, and those that have not heard shall understand. As the things revealed had long been kept secret, so the persons to whom they were revealed had long been kept in the dark; but now they shall see and consider the glory of God shining in the face of Christ, which before they had not been told of - they had not heard. That shall be discovered to them by the gospel of Christ which could never be told them by all the learning of their philosophers, or the art of their diviners, or any of their pagan oracles. Much had been said in the Old Testament concerning the Messiah; much had been told them, and they had heard it. But, as the queen of Sheba found concerning Solomon, what they shall see in him, when he comes, shall far exceed what had been told them. Christ disappointed the expectations of those who looked for a Messiah according to their fancies, as the carnal Jews, but outdid theirs who looked for such a Messiah as was promised. According to their faith, nay, and beyond it, it was to them.

Verse 1

52:1 This second call to wake up (see 51:17) was in preparation for a glorious future. • holy city: The new city would be holy because its citizens would be holy (see 4:3). • enter your gates no longer: Things that are unclean will not be permitted to enter the holy city (see Rev 21:27).

Verse 3

52:3 I sold you into exile . . . Now I can redeem you: The Lord was fully in control when he gave his people into the hands of their enemies. Likewise, he remained fully in control and could redeem them if he chose to do so.

Verse 4

52:4 in Egypt . . . oppressed by Assyria: The exodus from exile would be like Israel’s past exodus from Egypt.

Verse 5

52:5 The oppressors would shout in exultation because they believed they had conquered not only Israel but also its God. • My name is blasphemed all day long: The condition of God’s people affects God’s reputation in the eyes of the watching world (see 37:6, 23; 48:11).

Verse 6

52:6 Just as God did to Moses before the Exodus (Exod 3:15), he will reveal himself in the coming rescue from exile.

Verse 7

52:7-12 This is a poetic description of God’s promise to rescue his people from the alienation their sin created. The imagery is of a besieged city waiting for word that its hero has defeated the enemy armies. Paul applies these words to the proclamation of the Good News of the Lord Jesus (Rom 10:15).

52:7 How beautiful on the mountains: See Nah 1:15; Rom 10:15. • The good news goes beyond proclaiming an end to the Exile; it also points to the peace and salvation of the age to come (Isa 54:13-14; see 40:9-10; 41:27).

Verse 8

52:8 The watchmen were those looking for the news of Zion’s redemption. • the Lord returning to Jerusalem: The sin of the city’s inhabitants had driven God away.

Verse 10

52:10 victory of our God: The rescue of God’s people from disgrace foreshadows an even greater victory when God will reign victoriously to the ends of the earth (note the many similarities with Ps 98:1-3).

Verse 11

52:11-12 This is an exhortation to leave the captivity of sin (see 48:20 on leaving physical captivity in Babylon). See also 2 Cor 6:17; 2 Tim 2:19.

52:11 Here the imagery of leaving the unclean enemy city encourages the people to purify themselves by turning away from all known sin. Those who carry home the sacred objects of the Lord need to be pure.

Verse 12

52:12 not leave in a hurry: At the time of the Exodus the people had to leave quickly (see Exod 12:11, 31-36). Isaiah drew this contrast to emphasize the newness of God’s plan. • protect you from behind: See Exod 13:21; 14:19-20.

Verse 13

52:13–53:12 This is the fourth of four passages that speak about the promised servant (see study note on 42:1-4). The Hebrew poem is carefully constructed in five three-line stanzas. It begins with the servant’s exaltation (52:13), proceeds to his humiliation (52:14–53:9), and ends with his exaltation (53:10-12). The faithful servant’s suffering would bring reconciliation between God and humans. The Lord Jesus perfectly fulfilled this prophecy (see ch 40; Matt 8:17; Acts 8:30-35; Rom 10:15-17; 15:21; 1 Pet 2:24-25).

52:13 prosper . . . be highly exalted: The servant would be wise and successful, set apart with the great and noble. Similar terms describe God in 6:1 and 57:15.

Verse 14

52:14-15 Despite the servant’s greatness, the actual way he would appear on earth would shock people.

52:14 were amazed: No one expected that the rescuer would suffer and die.

Verse 15

52:15 startle many nations: They would be amazed that a rescuer would appear so weak and helpless and would stand speechless. • What they will see and what they will understand will be in complete contrast to anything they had previously imagined.