Commentari biblici

The greater part of this chapter is on the same subject with the chapter before, concerning the deliverance of the Jews out of Babylon, which yet is applicable to the great salvation Christ has wrought out for us; but the Isa 52:13-15 are on the same subject with the following chapter, concerning the person of the Redeemer, his humiliation and exaltation. Observe, I. The encouragement that is given to the Jews in captivity to hope that God would deliver them in his own way and time, Isa 52:1-6. II. The great joy and rejoicing that shall be both with ministers and people upon that occasion, Isa 52:7-10. III. The call given to those that remained in captivity to shift for their own enlargement when liberty was proclaimed, Isa 52:11,12. IV. A short idea given here of the Messiah, which is enlarged upon in the next chapter, Isa 52:13-15.

This chapter is intimately connected with the preceding, and, with that, constitutes one connected portion (see the analysis of Isaiah 51) This portion, however, extends only to Isaiah 52:13 of this chapter, where there commences a prophecy extending through Isaiah 53:1-12, relating solely to the Messiah, and constituting the most important and interesting part of the Old Testament. In this chapter, the object is to console the pious part of the Jewish community. The general topic is, the promise of a rich blessing, first at the deliverance from the captivity at Babylon, and then, in a more complete sense, at the coming of the Messiah. The chapter comprises the following topics:

1. Jerusalem, long in bondage, is called on to arise and shake herself from the dust, and to put on her beautiful garments Isaiah 52:1-2. She is addressed in accordance with language that is common in Isaiah, and the other prophets, as a female sitting on the ground, covered with dust, and mourning over her desolations.

2. Yahweh expressly promises to deliver his people from their captivity and bondage Isaiah 52:3-6. In stating this, he says Isaiah 52:3, that they had sold themselves for nothing, and should be redeemed without money; he appeals to the fact that be had delivered them from Egyptian oppression in former years, and that he was as able to deliver them now Isaiah 52:4; and he says Isaiah 52:5-6, that he would have compassion on them now that they were suffering under their grievous bondage, and would furnish them with the most ample demonstration that he alone was God.

3. The prophet, in vision, sees the messenger on the mountains that comes to proclaim restoration to Zion Isaiah 52:7-8. He speaks of the beauty of the feet of him who bears the glad message Isaiah 52:7; and says that when that messenger is seen bearing the glad tidings,' the watchman' should join in the exultation Isaiah 52:8.

4. Jerusalem, and all the waste and desolate regions of Judea, are called on to break out into singing at the glad and glorious events which would occur when the people of God should be again restored Isaiah 52:9-10.

5. In view of all this, the people are called on to depart from Babylon, and to return to their own land Isaiah 52:11-12. They were to go out pure. They were not to contaminate themselves with the polluted objects of idolatry. They were about to bear back again to Jerusalem the consecrated vessels of the house of Yahweh, and they should be clean and holy. They should not go out with haste, as if driven out, but they would go defended by Yahweh, and conducted by him to their own land.

6. At Isaiah 52:13, the subject and the scene changes. The eye of the prophet becomes fixed on that greater future event to which the deliverance from Babylon was preparatory, and the whole attention becomes absorbed in the person, the manner of life, and the work of the Messiah. This part of the chapter Isaiah 52:13-15, is an essential part of the prophecy which is continued through Isaiah 53:1-12, and should by no means have been separated from it. In this portion of the prophecy, all reference to the captivity at Babylon ceases; and the eye of the prophet is fixed, without vacillating, on the person of the Redeemer. In no other portion of the Old Testament is there so clear and sublime a description of the Messiah as is furnished here; and no other portion demands so profoundly and prayerfully the attention of those who would understand the great mystery of redeeming mercy and love.

Jerusalem, in manifest allusion to the strong figure employed in the close of the preceding chapter, is represented as fallen asleep in the dust, and in that helpless state bound by her enemies. The prophet, with all the ardor natural to one who had such joyful news to communicate, bids her awake, arise, put on her best attire, (holiness to the Lord), and ascend her lofty seat; and then he delivers the message he had in charge, a very consolatory part of which was, that "no more should enter into her the uncircumcised and the polluted," Isaiah 52:1-6. Awaking from her stupefaction, Jerusalem sees the messenger of such joyful tidings on the eminence from which he spied the coming deliverance. She expresses, in beautiful terms, her joy at the news, repeating with peculiar elegance the words of the crier, Isaiah 52:7. The rapturous intelligence, that Jehovah was returning to resume his residence on his holy mountain, immediately spreads to others on the watch, who all join in the glad acclamation, Isaiah 52:8; and, in the ardor of their joy, they call to the very ruins of Jerusalem to sing along with them, because Jehovah maketh bare his holy arm in the sight of all the nations, and all the ends of the earth are about to see the salvation of Israel's God, Isaiah 52:9, Isaiah 52:10. To complete the deliverance, they are commanded to march in triumph out of Babylon, earnestly exhorted to have nothing to do with any of her abominations, and assured that Jehovah will guide them in all their way, Isaiah 52:11, Isaiah 52:12. The prophet then passes to the procuring cause of this great blessedness to the house of Israel in particular, and to the world in general, viz., the humiliation, sufferings, death, burial, resurrection, and ascension of Jesus Christ; a very celebrated and clear prophet which takes up the remainder of this and the whole of the following chapter.

INTRODUCTION TO Isaiah 52

This chapter is a prophecy of the glorious state of the church in the latter day, typified by the deliverance of the Jews from Babylon. The church, under the names of Zion and Jerusalem, is exhorted to awake and clothe herself with strength, and with beautiful garments, to shake off her dust, and loose her bands, since she should become a pure and separate people, Isaiah 52:1 and whereas the Lord's people had been afflicted formerly by the Egyptians, and more lately by the Assyrians, a free redemption is promised them; and the rather they might expect it, since the Lord was no gainer by their affliction, but a loser in his name and honour, as well as they distressed, Isaiah 52:3. And it is suggested, that the knowledge of the Lord should be spread, the good tidings of peace and salvation be delightfully published, and that the ministers of the Gospel should have clear light, and be harmonious and unanimous in the publishing of it, Isaiah 52:6. Upon which the waste places of Jerusalem are called upon to rejoice, both because of the restoration of the Jews, and the conversion of the Gentiles, Isaiah 2:9. And the people of God are called to go out of Babylon, the manner of their departure is directed, and something said for their encouragement, Isaiah 52:11. And the chapter is concluded with some account of the Messiah, of his humiliation and exaltation, and of his work and office, Isaiah 52:13, and which are enlarged upon in the next chapter, which ought properly to begin with these last verses.

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).

Awake, awake - (See the notes at Isaiah 51:9). This address to Jerusalem is intimately connected with the closing verses of the preceding chapter. Jerusalem is there represented as down-trodden in the dust before her enemies. Here she is described under the image of a female that had been clad in the habiliments of mourning, and she is now called on to arise from this condition, and to put on the garments that would be indicative of gladness and of joy. The idea is, that the time had come now in which she was to be delivered from her long captivity, and was to be restored to her former prosperity and splendor.

Put on thy strength - Hebrew, 'Clothe thyself with thy strength.' The idea is, exert thyself, be strong, bold, confident; arise from thy dejection, and become courageous as one does when he is about to engage in an enterprise that promises success, and that demands effort.

Put on thy beautiful garments - Jerusalem is here addressed, as she often is, as a female (see the note at Isaiah 1:8). She was to lay aside the garments expressive of grief and of captivity, and deck herself with those which were appropriate to a state of prosperity.

The uncircumcised and the unclean - The idea is, that those only should enter Jerusalem and dwell there who would be worshippers of the true God. The uncircumcised are emblems of the impure, the unconverted, and the idolatrous; and the meaning is, that in future times the church would be pure and holy. It cannot mean that no uncircumcised man or idolater would ever again enter the city of Jerusalem, for this would not be true. It was a fact that Antiochus and his armies, and Titus and his army entered Jerusalem, and undoubtedly hosts of others did also who were not circumcised. But this refers to the future times, when the church of God would be pure. Its members would, in the main, be possessors of the true religion, and would adorn it. Probably, therefore, the view of the prophet extended to the purer and happier times under the Messiah, when the church should be characteristically and eminently holy, and when, as a great law of that church, none should be admitted, who did not profess that they were converted.

There shall no more come into thee - For יבא yabo, "shall come," לבא lebo, "to come," is the reading of five of Kennicott's and two of De Rossi's MSS. This is the better reading, כי לא יוסיף לבא ki lo yosiph lebo, "There shall not add to come."

The uncircumcised and the unclean - Christians have turned many passages of the prophets against the Jews; and it is not to be wondered at, that in support of their obstinate and hopeless cause, they should press a prophecy into their service, and make it speak against the Christians. This Kimchi does in this place; for he says, by the uncircumcised, the Christians are meant; and by the unclean the Turks. The Christians are uncircumcised and the Turks, though circumcised, and using many ablutions, are unclean in their works.

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 Hebrews 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, Revelation 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 Revelation 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, Zechariah 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, Revelation 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.