1 Awake, awake, put on your strength, Zion; put on your beautiful garments, Jerusalem, the holy city: for henceforth there shall no more come into you the uncircumcised and the unclean.
There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the Lamb's book of life.
Awake, awake, stand up, Jerusalem, that have drunk at the hand of Yahweh the cup of his wrath; you have drunken the bowl of the cup of staggering, and drained it.
Then the devil took him into the holy city. He set him on the pinnacle of the temple,
Awake, awake, put on strength, arm of Yahweh; awake, as in the days of old, the generations of ancient times. Isn't it you who did cut Rahab in pieces, who pierced the monster?
A highway shall be there, and a way, and it shall be called The way of holiness. The unclean shall not pass over it, but is shall be for for him who walks in the Way. Wicked fools will not go there.
The princes of the people lived in Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts in the [other] cities.
In that day there will be on the bells of the horses, "HOLY TO YAHWEH;" and the pots in Yahweh's house will be like the bowls before the altar. Yes, every pot in Jerusalem and in Judah will be holy to Yahweh of Hosts; and all those who sacrifice will come and take of them, and cook in them. In that day there will no longer be a Canaanite in the house of Yahweh of Hosts.
He answered and spoke to those who stood before him, saying, "Take the filthy garments off of him." To him he said, "Behold, I have caused your iniquity to pass from you, and I will clothe you with rich clothing."
Behold, on the mountains the feet of him who brings good news, who publishes peace! Keep your feasts, Judah! Perform your vows, for the wicked one will no more pass through you. He is utterly cut off.
I will greatly rejoice in Yahweh, my soul shall be joyful in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels.
to appoint to those who mourn in Zion, to give to them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called trees of righteousness, the planting of Yahweh, that he may be glorified.
Your people also shall be all righteous; they shall inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified.
The armies which are in heaven followed him on white horses, clothed in white, pure, fine linen.
You shall make holy garments for Aaron your brother, for glory and for beauty.
Finally, be strong in the Lord, and in the strength of his might.
and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction,
"But the father said to his servants, 'Bring out the best robe, and put it on him. Put a ring on his hand, and shoes on his feet.
Behold, one in the likeness of the sons of men touched my lips: then I opened my mouth, and spoke and said to him who stood before me, my lord, by reason of the vision my sorrows are turned on me, and I retain no strength. For how can the servant of this my lord talk with this my lord? for as for me, immediately there remained no strength in me, neither was there breath left in me. Then there touched me again one like the appearance of a man, and he strengthened me. He said, "Greatly beloved man, don't be afraid: peace be to you, be strong, yes, be strong." When he spoke to me, I was strengthened, and said, "Let my lord speak; for you have strengthened me."
Yet heard I the voice of his words; and when I heard the voice of his words, then was I fallen into a deep sleep on my face, with my face toward the ground.
Thus says Yahweh of Hosts, the God of Israel, Yet again shall they use this speech in the land of Judah and in the cities of it, when I shall bring again their captivity: Yahweh bless you, habitation of righteousness, mountain of holiness.
Open you the gates, that the righteous nation which keeps faith may enter in.
How the faithful city has become a prostitute! She was full of justice; righteousness lodged in her, But now murderers.
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).