8 -- The voice of thy watchmen, they lift up the voice, they sing aloud together; for they shall see eye to eye, when Jehovah shall bring again Zion.
I have set watchmen upon thy walls, Jerusalem; all the day and all the night they shall never hold their peace: ye that put Jehovah in remembrance, keep not silence,
For we see now through a dim window obscurely, but then face to face; now I know partially, but then I shall know according as I also have been known.
And every day, being constantly in the temple with one accord, and breaking bread in [the] house, they received their food with gladness and simplicity of heart, praising God, and having favour with all the people; and the Lord added [to the assembly] daily those that were to be saved.
there shall again be heard the voice of mirth and the voice of joy, the voice of the bridegroom and the voice of the bride, the voice of them that say, Give ye thanks unto Jehovah of hosts; for Jehovah is good, for his loving-kindness [endureth] for ever, -- of them that bring thanksgiving unto the house of Jehovah. For I will turn the captivity of the land as in the beginning, saith Jehovah.
And the twenty-four elders and the four living creatures fell down and did homage to God who sits upon the throne, saying, Amen, Hallelujah.
And when it took the book, the four living creatures and the twenty-four elders fell before the Lamb, having each a harp and golden bowls full of incenses, which are the prayers of the saints. And they sing a new song, saying, Thou art worthy to take the book, and to open its seals; because thou hast been slain, and hast redeemed to God, by thy blood, out of every tribe, and tongue, and people, and nation, and made them to our God kings and priests; and they shall reign over the earth.
Obey your leaders, and be submissive; for *they* watch over your souls as those that shall give account; that they may do this with joy, and not groaning, for this [would be] unprofitable for you.
that the God of our Lord Jesus Christ, the Father of glory, would give you [the] spirit of wisdom and revelation in the full knowledge of him, being enlightened in the eyes of your heart, so that ye should know what is the hope of his calling, [and] what the riches of the glory of his inheritance in the saints,
Now I exhort you, brethren, by the name of our Lord Jesus Christ, that ye all say the same thing, and that there be not among you divisions; but that ye be perfectly united in the same mind and in the same opinion.
And the heart and soul of the multitude of those that had believed were one, and not one said that anything of what he possessed was his own, but all things were common to them;
In that day will Jehovah defend the inhabitants of Jerusalem; and he that stumbleth among them at that day shall be as David; and the house of David as God, as the Angel of Jehovah before them.
For then will I turn to the peoples a pure language, that they may all call upon the name of Jehovah, to serve him with one consent.
Son of man, I have appointed thee a watchman unto the house of Israel, and thou shalt hear the word from my mouth, and give them warning from me.
And I will give them one heart, and one way, that they may fear me all [their] days, for the good of them, and of their children after them.
Cry aloud, spare not, lift up thy voice like a trumpet, and declare unto my people their transgression, and to the house of Jacob their sins.
His watchmen are all of them blind, they are without knowledge; they are all dumb dogs that cannot bark, dreaming, lying down, loving to slumber:
O Zion, that bringest glad tidings, get thee up into a high mountain; O Jerusalem, that bringest glad tidings, lift up thy voice with strength: lift it up, be not afraid; say unto the cities of Judah, Behold your God!
And the ransomed of Jehovah shall return, and come to Zion with singing; and everlasting joy shall be upon their heads: they shall obtain gladness and joy, and sorrow and sighing shall flee away.
In that day [there shall be] a vineyard of pure wine; sing concerning it:
In that day shall this song be sung in the land of Judah: We have a strong city; salvation doth he appoint for walls and bulwarks.
And in that day shall ye say, Give ye thanks to Jehovah, call upon his name, declare his deeds among the peoples, make mention that his name is exalted. Sing psalms of Jehovah, for he hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitress of Zion; for great is the Holy One of Israel in the midst of thee.
The watchmen that went about the city found me; They smote me, they wounded me; The keepers of the walls took away my veil from me.
For there shall be a day, when the watchmen upon mount Ephraim shall cry, Arise, and let us go up to Zion, unto Jehovah our God. For thus saith Jehovah: Sing aloud [with] gladness for Jacob, and shout at the head of the nations; publish ye, praise ye, and say, Jehovah, save thy people, the remnant of Israel.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Isaiah 52
Commentary on Isaiah 52 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 52
Isa 52:1-15. First through Thirteen Verses Connected with Fifty-first Chapter.
Zion long in bondage (Isa 51:17-20) is called to put on beautiful garments appropriate to its future prosperity.
1. strength—as thy adornment; answering to "beautiful garments" in the parallel clause. Arouse thyself from dejection and assume confidence.
the holy city—(Ne 11:1; Re 21:2).
no more … unclean—(Isa 35:8; 60:21; Joe 3:17; Re 21:27). A prophecy never yet fulfilled.
uncircumcised—spiritually (Eze 44:9; Ac 7:51).
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.
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 (Ro 7:14), shall be redeemed also gratuitously (Isa 55:1).
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.
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, 14).
6. shall know in that day—when Christ shall reveal Himself to Israel sensibly; the only means whereby their obstinate unbelief shall be overcome (Ps 102:16; Zec 12:10; 14:5).
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; So 2:17) running in haste with the long-expected good tidings, is most grateful to the desolated city (Na 1:15).
good tidings—only partially applying to the return from Babylon. Fully, and antitypically, the Gospel (Lu 2:10, 11), "beginning at Jerusalem" (Lu 24:47), "the city of the great King" (Mt 5:35), where Messiah shall, at the final restoration of Israel, "reign" as peculiarly Zion's God ("Thy God reigneth"; compare Ps 2:6).
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 So 2:8). "They lift up their voice! together they sing."
eye to eye—that is, close at hand, and so clearly [Gesenius]; Nu 14:14, "face to face"; Nu 12:8, "mouth to mouth." Compare 1Co 13:12; Re 22:4, of which Simeon's sight of the Saviour was a prefiguration (Lu 2:30). The watchmen, spiritually, are ministers and others who pray for the peace of Jerusalem (Isa 62:6, 7),
bring again—that is, restore. Or else, "return to" [Maurer].
9. (Isa 14:7, 8; 42:11).
redeemed—spiritually and nationally (Isa 48:20).
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 (Lu 3:6) is a forerunner of the future complete fulfilment.
11. (Isa 48:20; Zec 2:6, 7). Long residence in Babylon made many loath to leave it: so as to mystical Babylon (Re 18:4).
ye … that bear … vessels of the Lord—the priests and Levites, whose office it was to carry the vessels of the temple (Jer 27:18). Nebuchadnezzar had carried them to Babylon (2Ch 36:18). Cyrus restored them (Ezr 1:7-11).
be … clean—by separating yourselves wholly from Babylonian idolaters, mystical and literal.
12. not … with haste—as when ye left Egypt (Ex 12:33, 39; De 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; Ex 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.
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 (Mt 8:17; Mr 15:28; Lu 22:37; Joh 12:38; Ac 8:28-35; Ro 10:16; 1Pe 2:21-25). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was that interpretation, that it is simply referred to in connection with the atoning virtue of His death, without being formally quoted (Mr 9:12; Ro 4:25; 1Co 15:3; 2Co 5:21; 1Pe 1:19; 2:21-25; 1Jo 3:5). The genuineness of the passage is certain; for the Jews would not have forged it, since it is opposed to their notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are "our librarians" [Paley]. The Jews try to evade its force by the figment of two Messiahs, one a suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben David). Hillel maintained that Messiah has already come in the person of Hezekiah. Buxtorf states that many of the modern Rabbins believe that He has been come a good while, but will not manifest Himself because of the sins of the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan, refer it to Messiah; so the Medrasch Tauchuma (a commentary on the Pentateuch); also Rabbi Moses Haddarschan (see Hengstenberg, Christology of the Old Testament). Some explain it of the Jewish people, either in the Babylonish exile, or in their present sufferings and dispersion. Others, the pious portion of the nation taken collectively, whose sufferings made a vicarious satisfaction for the ungodly. Others, Isaiah, or Jeremiah [Gesenius], the prophets collectively. But an individual is plainly described: he suffers voluntarily, innocently, patiently, and as the efficient cause of the righteousness of His people, which holds good of none other but Messiah (Isa 53:4-6, 9, 11; contrast Jer 20:7; 15:10-21; Ps 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; 53:11, 12) arises from not seeing that the prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the first advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the future as to the second.
Behold—awakening attention to the striking picture of Messiah that follows (compare Joh 19:5, 14).
my servant—Messiah (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; 53:12) begins as it ends with His final glory.
extolled—elevated (Mr 16:19; Eph 1:20-22; 1Pe 3:22).
14, 15. Summary of Messiah's history, which is set forth more in detail in the fifty-third chapter. "Just as many were astonished (accompanied with aversion, Jer 18:16; 19:8), &c.; his visage, &c.; so shall He sprinkle," &c.; Israel in this answers to its antitype Messiah, now "an astonishment and byword" (De 28:37), hereafter about to be a blessing and means of salvation to many nations (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 Ps 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.
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 (Le 4:6; 16:18, 19); or with water, to purify (Eze 36:25; compare as to the Spirit, Ac 2:33), both appropriate to Messiah (Joh 13:8; Heb 9:13, 14; 10:22; 12:24; 1Pe 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, 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; Ro 15:21; 16:25, 26).