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Isaiah 52:7
Verse
Context
Deliverance for Jerusalem
6Therefore My people will know My name; therefore they will know on that day that I am He who speaks. Here I am!” 7How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, “Your God reigns!” 8Listen! Your watchmen lift up their voices, together they shout for joy. For every eye will see when the LORD returns to Zion.
Sermons
Paul Washer
Jacob Prasch
Zac Poonen
Keith Daniel
Chuck Smith
John Rhys WatkinsSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
How beautiful - The watchmen discover afar off, on the mountains, the messenger bringing the expected and much-wished-for news of the deliverance from the Babylonish captivity. They immediately spread the joyful tidings, Isa 52:8, and with a loud voice proclaim that Jehovah is returning to Zion, to resume his residence on his holy mountain, which for some time he seemed to have deserted. This is the literal sense of the place. "How beautiful on the mountains are the feet of the joyful messenger," is an expression highly poetical: for, how welcome is his arrival! how agreeable are the tidings which he brings! Nahum, Nah 1:15, who is generally supposed to have lived after Isaiah, has manifestly taken from him this very pleasing image; but the imitation does not equal the beauty of the original: - "Behold upon the mountain the feet of the joyful messenger, Of him that announceth peace! Celebrate, O Judah, thy festivals; perform thy vows: For no more shall pass through thee the wicked one; He is utterly cut off." But it must at the same time be observed that Isaiah's subject is infinitely more interesting and more sublime than that of Nahum; the latter denounces the destruction of the capital of the Assyrian empire, the most formidable enemy of Judah; the ideas of the former are in their full extent evangelical; and accordingly St. Paul has, with the utmost propriety, applied this passage to the preaching of the Gospel, Rom 10:15. The joyful tidings here to be proclaimed, "Thy God, O Zion, reigneth, "are the same that John the Baptist, the messenger of Christ, and Christ himself, published: "The kingdom of heaven is at hand." From the use made of this by our Lord and the apostles, we may rest assured that the preachers of the Gospel are particularly intended. Mountains are put for the whole land of Judea, where the Gospel was first preached. There seems to be an allusion to a battle fought, and the messengers coming to announce the victory, which was so decisive that a peace was the consequence, and the king's throne established in the land. There appear to have been two sorts of messengers among the Jews: one sort always employed to bring evil tidings; the other to bring good. The names also and persons of these different messengers appear to have been well known; so that at a distance they could tell, from seeing the messenger, what sort of tidings he was bringing. See a case in point, Sa2 18:19-27 (note). Ahimaaz and Cushi running to bring tidings of the defeat of Absalom and his rebel army. Ahimaaz is a Good man and bringeth Good tidings.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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).
Isaiah 52:7
Deliverance for Jerusalem
6Therefore My people will know My name; therefore they will know on that day that I am He who speaks. Here I am!” 7How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, “Your God reigns!” 8Listen! Your watchmen lift up their voices, together they shout for joy. For every eye will see when the LORD returns to Zion.
- Scripture
- Sermons
- Commentary
As You Go, Make Disciples
By Paul Washer5.0K1:19:19DiscipleshipPSA 2:8PSA 115:1ISA 52:7HAB 2:14MAT 28:16ACT 1:8In this sermon, the speaker emphasizes the importance of understanding the structure of the text. The main command or controlling verb is to make disciples, accompanied by three participles: going, baptizing, and teaching. The speaker highlights that disciples are primarily made through teaching and instructing, emphasizing the transmission of truth. The success of the Great Commission does not depend on human strength, but on a sovereign God who guarantees its success. The speaker concludes with quotes about the confidence missionaries can have because Jesus promised to be with them always. The foundation of missions is the authority of Jesus Christ, as stated in Matthew 28:18-19.
Absalom
By Jacob Prasch3.0K51:49PSA 19:7ISA 52:7MAT 7:22MAT 12:46MAT 24:36ACT 1:8ROM 6:3GAL 1:6REV 21:4
This sermon emphasizes the importance of sharing the full gospel message, including the need for repentance and the reality of trials, not just the blessings and feel-good aspects. It highlights the mission field starting with our families and neighbors, urging believers to pray for and witness to their unsaved loved ones. The speaker addresses the emotional struggle of having unsaved family members and the urgency to see them saved before Jesus returns, emphasizing the eternal family we have in Christ.
Nahum, Habakkuk
By Zac Poonen2.3K55:23HabakkukISA 52:7NAM 1:2NAM 1:14MAT 6:33In this sermon, the speaker addresses the frustration and confusion that believers often feel when they see the wicked prospering and the righteous suffering. The speaker uses the example of the prophet Habakkuk, who questioned God about this injustice. God responds by telling Habakkuk to be patient, as His plans will be fulfilled in due time. The speaker emphasizes the need for believers to trust in God's timing and to remember that He will ultimately judge the wicked and bring prosperity to His people. The sermon also highlights the importance of proclaiming the full gospel, which includes not only forgiveness of sins but also victory over sin and the defeat of Satan through Jesus' death on the cross.
How Shall People Come to Faith in Christ?
By John Piper2.3K42:31ISA 52:7ISA 53:1ROM 10:13In this sermon, Pastor John focuses on the relevance of Romans 10:13-21 in understanding salvation and spreading the gospel. He emphasizes the importance of calling upon the name of the Lord for salvation, but highlights the need for belief and hearing the message of the gospel. The role of preachers and being sent to share the good news is also highlighted. Pastor John emphasizes the beauty of those who bring the gospel to places where it wouldn't otherwise reach, whether it's across the street or across the world.
The Parable of the Sower - Part 1
By Keith Daniel2.0K45:50ParablesISA 52:7MAT 6:33MAT 13:5LUK 8:5ROM 1:16ROM 10:13ROM 10:17In this sermon, the preacher focuses on the parable of the sower from Luke 8:5. He describes how a sower went out to sow his seed, and as he sowed, some fell by the wayside, some fell on rocky ground, some fell among thorns, and some fell on good ground. The preacher emphasizes the importance of understanding the meaning behind this parable and the mysteries of the kingdom of God. He also highlights the distractions and mockery that can prevent people from receiving the word of God and urges the audience to honestly examine their lives in the light of the Bible.
(Through the Bible) Nahum
By Chuck Smith1.9K58:12ISA 52:7NAM 1:2NAM 1:7MAT 6:33ROM 10:15In this sermon, the speaker discusses the deep and complete nature of God's love. He shares how his own loving nature can quickly change when those he loves are threatened. The sermon also addresses the challenging question of why God allows suffering and evil in the world. The speaker emphasizes the foundational truth that God is good, even in the face of these challenges. The sermon references the book of Nahum and the 73rd psalm to further explore these themes.
The Evangelist
By John Rhys Watkins1.6K44:39EvangelistISA 52:7In this sermon, the speaker emphasizes the importance of proclaiming the good news of salvation. He highlights that salvation is not just a message, but a question of whether God truly reigns in the church and in the lives of Christians. The speaker emphasizes that the gospel is not something external that we live in, but something that lives within us. He also emphasizes that everything is centered on Christ, who is the center and circumference of the Gospel. The speaker shares his joy in seeing members of his church becoming preachers and emphasizes that success in a church is not measured by the size of the congregation, but by the raising up of preachers.
Godsword Season Episode 66
By Ken Graves1.5K29:27ISA 52:7
This sermon delves into the spiritual war between truth and deception, emphasizing the power of the Bible as God's word and sword. It explores the significance of the name of God, the prophecy of Simeon regarding Jesus, and the role of Anna in proclaiming the arrival of the Savior. The sermon reflects on the growth and wisdom of Jesus as a child, highlighting the divine humility and grace displayed in His human form.
K-534 Israel and the Apocalypse (3 of 3)
By Art Katz1.4K48:41ApocalypseEXO 3:14ISA 51:17ISA 52:1ISA 52:7ROM 10:15In this sermon, the preacher discusses the consequences of sin and disobedience to God. He emphasizes that the people have sold themselves for nothing and will be redeemed without money. The preacher believes that this is not just a metaphor, but a literal prophecy of the people becoming captives and being sold into slavery. He references the book of Joel and other prophets to support this idea. The sermon also mentions the eventual coming of God's kingdom and the participants' role in it.
Studies in Zechariah 02 Zechariah 2:
By John W. Bramhall1.0K53:53PSA 32:1ISA 48:20ISA 52:7JER 29:11ZEC 1:16ZEC 2:1MAT 24:44In this sermon, the preacher emphasizes the urgency of salvation and the imminent return of the Lord. He urges the listeners to deliver themselves from the impending judgment by accepting the invitation of the gospel. The prosperity of Jerusalem is promised, and the preacher highlights the current prosperity in the land of Israel. The sermon also mentions a story of a man who was saved and immediately began sharing his faith, albeit in a misguided way. The chapter in Zechariah is referenced, specifically verse 6, which calls the captives in Babylon to flee and return to their land. Overall, the sermon emphasizes the need for salvation, the promise of prosperity, and the call to return to God.
The Time of Harvest
By Jim Flanigan99644:17ISA 52:7MAT 13:1MAT 13:24ROM 10:15In this sermon, the speaker begins by discussing the timing and unique setting of the discourse. He then highlights the style of Jesus' ministry, noting that he is now ministering in a different way. The speaker goes on to explain that the discourse consists of seven parables, divided into four and three. He emphasizes that the first four parables are related to seed and grain, while the last three have a different focus. The speaker concludes by mentioning the theme of the ministry, which is found in one of the parables.
Unreached Peoples: China's Minority Groups #2 the Amdo Tibetans
By Paul Hattaway94000:00PSA 96:3ISA 52:7MAT 28:19ACT 1:8ROM 10:14
This sermon delves into the spiritual darkness and isolation of Tibet, particularly focusing on the Amdo Tibetans who are in desperate need of the gospel. It highlights their traditional beliefs, struggles, and the lack of exposure to Christianity, emphasizing the urgent need for evangelism and the hope of breaking the chains of spiritual bondage through the power of the gospel.
Book of Acts Series - Part 43 | the Most Unlikely Christian
By Jim Cymbala85534:27Book Of ActsDEU 21:23ISA 52:7ACT 9:1In this sermon, the speaker shares a powerful testimony about a man named Paul, who was once a persecutor of Christians but later became a follower of Jesus. The speaker emphasizes that God's love and grace are limitless, and there is no sin too great for God to forgive. The speaker encourages the audience to share their own testimonies and to always be ready to talk about Jesus and the transformation he brings. The sermon also highlights the importance of God's grace and the reason why Paul endured hardships and risks for his faith.
The Life and Times of Isaiah
By Steve Gallagher82747:40IsaiahISA 40:3ISA 41:3ISA 42:1ISA 52:7ISA 53:1ISA 53:4ISA 53:7ISA 61:1ISA 65:1MAT 3:3MAT 8:17MAT 12:17MRK 1:2LUK 3:4LUK 4:17JHN 1:23JHN 12:38ACT 8:28ROM 10:15ROM 10:20In this sermon, the speaker discusses the book of Isaiah and its structure. The book is divided into several sections, each with a different focus. The first section denounces Judah, while the second section denounces other nations. The third section, known as Isaiah's Apocalypse, is a fascinating part of the scripture. The speaker also mentions that the book is chronological, starting from chapter one and progressing through the events in order.
Studies in Isaiah - Part 10
By Harry Ironside68843:30ExpositoryISA 50:1ISA 52:7ISA 57:21GAL 1:8In this sermon, the preacher focuses on the last three verses of Isaiah chapter 52. He begins by discussing the image of beautiful feet upon a mountain, representing the remnant company of the last days who will go out into the world to proclaim the gospel of peace. He emphasizes that while the gospel of the kingdom is distinct, it is not different from the gospel preached today. The preacher then highlights the importance of God's grace to a ruined world and how, in the future, a chosen company will proclaim glad tidings of peace and the imminent return of the Prince of Peace. The sermon concludes by connecting these verses to the messianic prophecy in Isaiah 53, which speaks of the glorious fulfillment in the millennial days.
The High Call to Jesus’ Disciples
By Dennis Balcombe5921:01:59DiscipleshipISA 52:7MAT 10:25JHN 15:16ACT 20:24ROM 10:141TI 2:52TI 4:2The video shown in the sermon is about the speaker, who is a missionary in China, disguising himself and his daughter to enter villages and preach the word of God. They face many difficulties and even pretend to be dead in order to reach the people. The speaker emphasizes the importance of being filled with the Holy Spirit and the call of God on one's life. He encourages the audience to keep the faith and fulfill their calling, whether it be in the mission field or in other areas of ministry.
Unreached Peoples: The Maratha People of India
By Paul Hattaway55700:00ISA 52:7MAT 28:19JHN 14:6ACT 4:12ROM 10:14
This sermon delves into the spiritual landscape of the Maratha people in India, exploring their deep-rooted connection to Hinduism, the cyclical nature of life tied to karma, and the longing for salvation from the repetitive cycle of birth and rebirth. It highlights the daily religious practices, social structures, and the lack of exposure to the message of salvation in Jesus Christ among millions of Maratha individuals trapped in spiritual bondage.
Isaiah Chapter 20 the Servant of the Lord
By A.B. Simpson0Commitment to GodServanthoodISA 6:7ISA 42:19ISA 43:10ISA 45:2ISA 49:3ISA 50:4ISA 52:7ISA 54:17ISA 55:11ISA 61:6A.B. Simpson emphasizes the multifaceted role of the 'servant of the Lord' as depicted in Isaiah, highlighting that this title applies to Israel, Jesus Christ, and individual believers. He stresses that true service begins with belonging to God and being equipped by the Holy Spirit, urging believers to embody the characteristics of a servant, priest, and witness. Simpson calls for a commitment to glorifying God through our lives and actions, while also recognizing the promises and resources God provides to His servants. He challenges the congregation to reflect on their own service and dedication to God, encouraging them to be active participants in His work.
Epistle 338
By George Fox0Courage in FaithUnity in SpiritDEU 4:24NEH 8:10PSA 40:2PSA 91:1PSA 116:9PSA 137:7SNG 2:4ISA 52:7MAT 18:20JHN 15:5JHN 16:33ROM 2:23ROM 6:4EPH 4:3REV 2:17REV 3:11REV 12:11REV 13:8George Fox encourages believers to be courageous in their faith and to uphold the truth of Jesus, emphasizing that they should not fear human wrath but rather honor the Lord. He reminds them that through the blood of the Lamb, they have victory over the world and should remain united in spirit, producing good fruit in their lives. Fox highlights the importance of living in the newness of life, serving the Lord, and maintaining peace among one another, assuring them of the eternal rewards for those who overcome.
Off for America
By D.L. Moody0Hope in ChristGood NewsPSA 126:2ISA 52:7MAT 28:19MRK 16:15LUK 2:10JHN 3:16ROM 10:152CO 5:17PHP 4:41PE 1:3D.L. Moody shares a poignant story of two boys departing for America, highlighting the emotional farewells from their friends and family, particularly a widow who embraces one boy as a mother figure. He emphasizes the hope and promise in the boy's words to send for his mother once he is settled, drawing a parallel to the joy and anticipation of receiving good news. Moody illustrates that the message of salvation through Jesus Christ is the ultimate good news, surpassing any earthly correspondence. He encourages the congregation to recognize the glad tidings they possess in their faith, which brings joy and hope to all believers.
The Puritan Illusion - Part Two
By Charles Alexander0ISA 40:9ISA 52:7ISA 54:13ISA 55:1ISA 59:20ISA 60:1ROM 11:26EPH 2:15Paul the Apostle preaches about the rejection of the Jewish people due to their sins and the coming of the Redeemer to Zion, symbolizing the establishment of the New Covenant Israel, composed of both Jew and gentile believers. The prophecy in Isaiah emphasizes the spiritual sense of Zion, Jerusalem, and Israel, representing the Church of Christ, where all distinctions of nationhood are erased. The sermon highlights the need for repentance, faith, and the acceptance of the gospel for salvation, extending to all nations and peoples, as foretold in the Old Testament prophecies.
Preaching and Revival
By Eifion Evans0PSA 51:10ISA 52:7ACT 4:31ROM 10:141CO 2:42TI 4:2Eifion Evans emphasizes the historical connection between preaching and revival, highlighting the importance of experiential, passionate, direct, and doctrinal preaching in past revivals. He discusses how God's presence and power in a preacher's life precede effective preaching, as seen in the experiences of Howell Harris and George Whitefield. Evans also delves into the necessity of plain and direct speech in preaching, focusing on the basic doctrines of Scripture like regeneration. He concludes by stressing the need for a revival of preaching today, coupled with a fresh outpouring of the Holy Spirit for boldness and effectiveness.
Epistle 195
By George Fox0Proclamation of PeaceCovenantGEN 3:15ISA 42:6ISA 52:7ISA 61:1MAL 3:1JHN 1:91CO 14:252CO 4:6HEB 13:8REV 5:9George Fox emphasizes the call for believers to be messengers of God's covenant, urging them to preach the gospel with humility and power. He encourages them to remain steadfast on the mountains of faith, proclaiming peace and liberty to the captives while being guided by the light of Christ. Fox warns against engaging with the adversary and stresses the importance of recognizing the divine witness in every person. He highlights the need for believers to dwell in God's power and wisdom to overcome opposition and fulfill their mission. Ultimately, he reassures that Christ, who brings victory, remains the same yesterday, today, and forever.
A Letter From Luke Howard
By Job Scott0ISA 52:7ISA 52:10MAT 7:16JHN 1:291CO 14:202CO 3:61PE 1:181JN 3:91JN 5:4Luke Howard addresses a letter to a friend in America, critiquing a posthumous treatise by Job Scott on 'Salvation by Christ.' Howard expresses concerns about Scott's unconventional views on regeneration, suggesting that Scott's doctrines may lack proper grounding in Scripture and may lead to confusion and division within the religious community. Howard highlights the importance of humility, charity, and a deep understanding of the teachings of Christ to avoid falling into doctrinal errors and self-righteousness. He urges for a sincere and spiritually minded approach to faith, emphasizing the need for practical application of Christian principles rather than mere intellectual assent to doctrines.
Objections to Street Preaching Considered
By William Taylor0PRO 11:30PRO 15:30PRO 25:25ISA 52:7MAT 28:19ACT 5:29ROM 10:141CO 9:162TI 4:2William Taylor addresses common misconceptions about street preaching, emphasizing the necessity of a preacher's deep spiritual calling and practical approach to reach sinners effectively. He shares personal experiences where street preaching led to positive outcomes, including increased church attendance and conversions. Taylor acknowledges potential challenges like creating disturbances or conflicts with authorities but encourages preachers to remain steadfast in their mission. He also dispels concerns about health issues, stating that preaching in the open air can actually benefit the preacher's voice and overall well-being.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
How beautiful - The watchmen discover afar off, on the mountains, the messenger bringing the expected and much-wished-for news of the deliverance from the Babylonish captivity. They immediately spread the joyful tidings, Isa 52:8, and with a loud voice proclaim that Jehovah is returning to Zion, to resume his residence on his holy mountain, which for some time he seemed to have deserted. This is the literal sense of the place. "How beautiful on the mountains are the feet of the joyful messenger," is an expression highly poetical: for, how welcome is his arrival! how agreeable are the tidings which he brings! Nahum, Nah 1:15, who is generally supposed to have lived after Isaiah, has manifestly taken from him this very pleasing image; but the imitation does not equal the beauty of the original: - "Behold upon the mountain the feet of the joyful messenger, Of him that announceth peace! Celebrate, O Judah, thy festivals; perform thy vows: For no more shall pass through thee the wicked one; He is utterly cut off." But it must at the same time be observed that Isaiah's subject is infinitely more interesting and more sublime than that of Nahum; the latter denounces the destruction of the capital of the Assyrian empire, the most formidable enemy of Judah; the ideas of the former are in their full extent evangelical; and accordingly St. Paul has, with the utmost propriety, applied this passage to the preaching of the Gospel, Rom 10:15. The joyful tidings here to be proclaimed, "Thy God, O Zion, reigneth, "are the same that John the Baptist, the messenger of Christ, and Christ himself, published: "The kingdom of heaven is at hand." From the use made of this by our Lord and the apostles, we may rest assured that the preachers of the Gospel are particularly intended. Mountains are put for the whole land of Judea, where the Gospel was first preached. There seems to be an allusion to a battle fought, and the messengers coming to announce the victory, which was so decisive that a peace was the consequence, and the king's throne established in the land. There appear to have been two sorts of messengers among the Jews: one sort always employed to bring evil tidings; the other to bring good. The names also and persons of these different messengers appear to have been well known; so that at a distance they could tell, from seeing the messenger, what sort of tidings he was bringing. See a case in point, Sa2 18:19-27 (note). Ahimaaz and Cushi running to bring tidings of the defeat of Absalom and his rebel army. Ahimaaz is a Good man and bringeth Good tidings.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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).