King James Version
Isaiah 52
15 verses with commentary
Deliverance for Jerusalem
Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.
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KJV Study Commentary
The command 'Awake, awake; put on thy strength, O Zion' calls Jerusalem from defilement to purity, from weakness to power. The promise 'there shall no more come into thee the uncircumcised and the unclean' depicts permanent holiness - fulfilled ultimately in New Jerusalem where 'nothing that defileth shall enter' (Revelation 21:27). The beautiful garments replace mourning, symbolizing joy after so...
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LII.
(1) **Awake, awake . . .**—The repetition of the burden of Isa Ii. 9, 17, indicates, by a subtle touch of art, the continuity of thought. The call is addressed as before to Zion, as a castaway. It summons her to the highest glory. She is to put on the *garments of beauty, *which belong to her as the priestly queen of cities. (Comp. Exodus 28:2.) The alien and the impure shall no longer ride v...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8. fields--**vine-fields (De 32:32).
**vine of Sibmah--**near Heshbon: namely, languishes.
**lords of ... heathen--**The heathen princes, the Assyrians, &c., who invaded Moab, destroyed his vines. So Jeremiah in the parallel place (Jr 48:32, 33). Maurer thinks the following words require rather the rendering, "Its (the vine of Sibmah) shoots (the wines got from them) overpowered (by its ...
Read full commentary →Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.
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The progression 'Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck' depicts active participation in deliverance. Though God saves, believers must 'shake' off captivity's mindset and 'loose' themselves from bondage. This illustrates the synergism of sanctification - God empowers, we act. The movement from dust (humiliation) to sitting (dignity) ...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **Sit down . . .**—As Jerusalem has risen from the dust, the “sitting” here implies a throne, and so stands in contrast with that of Babylon in Isaiah 47:1.
Jamieson-Fausset-Brown Bible Commentary
**9. I--**will bewail for its desolation, though I belong to another nation (see on Is 15:5).
**with ... weeping of Jazer--**as Jazer weeps.
**shouting for ... fallen--**rather, "Upon thy summer fruits and upon thy luxuriant vines the shouting (the battle shout, instead of the joyous shout of the grape-gatherers, usual at the vintage) is fallen" (Is 16:10; Jr 25:30; 51:14). In the parallel pas...
Read full commentary →For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money.
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The declaration 'Ye have sold yourselves for nought; and ye shall be redeemed without money' establishes that sin's slavery profited nothing and salvation costs the sinner nothing. The irony is that worthless bondage (sin gave no benefit) requires priceless redemption (Christ's blood). The 'without money' anticipates 55:1's free gospel - no human payment suffices for salvation, only grace.
Ellicott’s Commentary for English Readers
(3) **Ye have sold yourselves . . .**—Literally, *ye were sold. *The people had complained that Jehovah had “sold them” into the hands of their enemies (Psalm 44:12). “Not so,” is the answer. “There was no real sale, only a temporary transfer, and therefore Jehovah can redeem you at His own pleasure. A comparison with Isaiah 43:3, shows how spiritual truths may present aspects that require the mos...
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**10. gladness--**such as is felt in gathering a rich harvest. There shall be no harvest or vintage owing to the desolation; therefore no "gladness."
For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause.
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KJV Study Commentary
The historical review 'My people went down aforetime into Egypt to sojourn there' recalls oppression by Egypt and Assyria, establishing God's pattern of delivering from tyrants who have 'no right' to His people. The complaint 'my name continually every day is blasphemed' shows that God's reputation suffers when His people are enslaved - His honor motivates deliverance, not just pity for their suff...
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(4) **My people went down . . .**—Stress is laid on the unprovoked character of the oppression in the case both of Egypt and the Assyrian invaders Sargon and Sennacherib. It is possible that Assyria may be used in its wider sense as including Babylon. If so, the fact tends to the conclusion that the book was written at a time when the kings of Assyria included Babylon in their titles. Probably, ho...
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**11. bowels--**in Scripture the seat of yearning compassion. It means the inward seat of emotion, the heart, &c. (Is 63:15; compare Is 15:5; Jr 48:36).
**sound ... harp--**as its strings vibrate when beaten with the plectrum or hand.
Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day is blasphemed.
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KJV Study Commentary
The question 'what have I here...that my people is taken away for nought?' expresses divine indignation at unjust oppression. The accusation that oppressors 'make them to howl' and 'my name continually is blasphemed' shows that persecution of God's people constitutes blasphemy against God. This establishes that the church's suffering is Christ's suffering (Acts 9:4 - 'why persecutest thou me?').
Ellicott’s Commentary for English Readers
(5) **What have I here . . .**?—*i.e., What have I to do? *As in Genesis 11:4, Jehovah is represented as deliberating after the manner of men. Again the people have been gratuitously, wantonly attacked; and their groans mingle with the taunting blasphemies of their conquerors. Has not the time come for Him to vindicate His outraged Majesty?
Jamieson-Fausset-Brown Bible Commentary
**12. when it is seen that--**rather, "When Moab shall have appeared (before his gods; compare Ex 23:15), when he is weary (that is, when he shall have fatigued himself with observing burdensome rites; 1Ki 18:26, &c.), on the high place (compare Is 15:2), and shall come to his sanctuary (of the idol Chemosh on Mount Nebo) to pray, he shall not prevail"; he shall effect nothing by his prayers [...
Read full commentary →Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I.
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The promise 'Therefore my people shall know my name' indicates that deliverance reveals God's character. The emphatic 'therefore they shall know in that day that I am he that doth speak: behold, it is I' stresses personal divine intervention - not impersonal fate but covenant God acting. The 'behold, it is I' echoes Jesus' 'ego eimi' (I AM) statements, revealing divine self-disclosure through savi...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**13. since that time--**rather, "respecting that time" [Horsley]. Barnes translates it, "formerly" in contrast to "but now" (Is 16:14): heretofore former prophecies (Ex 15:15; Nu 21:29) have been given as to Moab, of which Isaiah has given the substance: but now a definite and steady time also is fixed.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!
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KJV Study Commentary
The exclamation 'How beautiful upon the mountains are the feet of him that bringeth good tidings' celebrates messengers announcing salvation. The progression of good news (publishes peace, brings good tidings, publishes salvation) culminates in 'that saith unto Zion, Thy God reigneth!' Paul applies this to gospel preachers in Romans 10:15, showing that Christ's salvation is the ultimate 'good tidi...
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(7) **How beautiful . . .**—The image is reproduced, with variations, from Isaiah 40:9. There Zion herself was the herald proclaiming the glad tidings; here the heralds are seen coming to Zion, to tell her that her God is verily reigning, and their feet are beautiful on the mountains like those of an antelope (Song of Solomon 2:8-9; Nahum 1:15).
Jamieson-Fausset-Brown Bible Commentary
**14. three years ... hireling--**Just as a hireling has his fixed term of engagement, which neither he nor his master will allow to be added to or to be taken from, so the limit within which Moab is to fall is unalterably fixed (Is 21:16). Fulfilled about the time when the Assyrians led Israel into captivity. The ruins of Elealeh, Heshbon, Medeba, Dibon, &c., still exist to confirm the inspir...
Read full commentary →Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.
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<strong>Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.</strong><br><br>The Hebrew <em>tsophim</em> ("watchmen") were sentinels posted on city walls to detect approaching danger or messengers. Here they become heralds of redemption, their voices unified in celebration. <em>Nasa' qol</em> ("lift up t...
Read full commentary →Ellicott’s Commentary for English Readers
(8) **Thy watchmen . . .**—The sentinels see the heralds from their watch-towers (Isaiah 21:6; Habakkuk 2:1), and sing out for joy, as they see, not only afar off, but “eye to eye,” the presence of the God who has *become the King.*
Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem.
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KJV Study Commentary
The command 'Break forth into joy, sing together, ye waste places of Jerusalem' calls ruins to celebrate coming restoration. The reason: 'the LORD hath comforted his people, he hath redeemed Jerusalem.' This linkage of comfort and redemption shows that true consolation comes only through salvation. The personification of ruins singing depicts comprehensive transformation - even inanimate creation ...
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(9) **Ye waste places of Jerusalem . . .**—The history of the return of the exiles in Ezra 1, 3, seems a somewhat poor and prosaic fulfilment of the glorious vision; but it lies in the nature of the case, that the words of the prophet, contemplating the distant future, idealise that return, and connect it unconsciously, it may be, with another city than the earthly Jerusalem.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 17 Is 17:1-11. Prophecy Concerning Damascus and Its Ally Samaria, that is, Syria and Israel, which had leagued together (seventh and eighth chapters).
Already, Tiglath-pileser had carried away the people of Damascus to Kir, in the fourth year of Ahaz (2Ki 16:9); but now in Hezekiah's reign a further overthrow is foretold (Jr 49:23; Zec 9:1). Also, Shalmaneser carried away Israel from Sam...
Read full commentary →The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.
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The image 'The LORD hath made bare his holy arm in the eyes of all the nations' depicts God rolling up His sleeve for action, publicly displaying power before watching world. The result 'all the ends of the earth shall see the salvation of our God' shows that Israel's redemption serves as testimony to all peoples. God's mighty acts aren't private but public demonstrations of His character and powe...
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(10) **The Lord hath made bare . . .**—The warrior preparing for action throws off his mantle, tucks up the sleeve of his tunic, and leaves his outstretched arm free.
Jamieson-Fausset-Brown Bible Commentary
**2. cities of Aroer--**that is, the cities round Aroer, and under its jurisdiction [Gesenius]. So "cities with their villages" (Jos 15:44); "Heshbon and all her cities" (Jos 13:17). Aroer was near Rabbahammon, at the river of Gad, an arm of the Jabbok (2Sa 24:5), founded by the Gadites (Nu 32:34).
**for flocks--**(Is 5:17).
Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD.
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The urgent command 'Depart ye, depart ye, go ye out from thence, touch no unclean thing' calls for complete separation from Babylon. The dual command to 'be ye clean, that bear the vessels of the LORD' emphasizes holiness for those serving God. This anticipates 2 Corinthians 6:17 ('come out from among them, and be ye separate') - gospel demands leaving worldly system to serve holy God.
Ellicott’s Commentary for English Readers
(11) **Depart ye . . .**—The command is addressed to the exiles in Babylon. They are not to plunder or carry off spoil that would render them unclean. They are to bring only “the vessels of Jehovah,” *i.e., *the gold and silver which had been taken from His temple, and which Cyrus restored by them (Ezra 1:7). In this case the bearers are the Levites. Commonly, however, the phrase is used of “armou...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3. fortress ... cease--**The strongholds shall be pulled down (Samaria especially: Ho 10:14; Mi 1:6; Ha 1:10).
**remnant of Syria--**all that was left after the overthrow by Tiglath-pileser (2Ki 16:9).
**as the glory of ... Israel--**They shall meet with the same fate as Israel, their ally.
For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rereward. be: Heb. gather you up
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KJV Study Commentary
<strong>For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rereward.</strong> This verse contrasts the return from exile with the exodus from Egypt. The exodus required haste (<em>chipazon</em>, חִפָּזוֹן, Exodus 12:11) and flight from Pharaoh's pursuing army. The return from Babylon follows different pattern—no hurried escape ...
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(12) **Ye shall not go out with haste . . .**—The words contrast the exodus from Babylon with that from Egypt (Exodus 12:39; Deuteronomy 16:3). In the essential point, however, of Divine protection, the resemblance would be greater than the contrast. Jehovah would still be once more both the vanguard and the rear-guard of the great procession.
Jamieson-Fausset-Brown Bible Commentary
**4. glory of Jacob--**the kingdom of Ephraim and all that they rely on (Ho 12:2; Mi 1:5).
**fatness ... lean--**(See on Is 10:16).
The Suffering Servant
Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. deal: or, prosper
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<strong>Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.</strong> This verse introduces the fourth and climactic Servant Song (52:13-53:12), the Old Testament's most explicit prophecy of Christ's suffering and exaltation. "My servant" (<em>'avdi</em>, עַבְדִּי) identifies the Servant as God's chosen instrument. "Shall deal prudently" (<em>yaskil</em>, יַ...
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(13) **Behold, my servant . . .**—There is absolutely no connection between Isaiah 52:12-13, absolutely no break between the close of Isa Iii. and the opening of Isaiah 53. The whole must be treated as an entirely distinct section (all the more striking, from its contrast to the triumphant tone of what precedes it), and finds its only adequate explanation in the thought of a new revelation made to...
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**5. harvestman, &c.--**The inhabitants and wealth of Israel shall be swept away, and but few left behind just as the husbandman gathers the corn and the fruit, and leaves only a few gleaning ears and grapes (2Ki 18:9-11).
**with his arm--**He collects the standing grain with one arm, so that he can cut it with the sickle in the other hand.
**Rephaim--**a fertile plain at the southwest of ...
Read full commentary →As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
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<strong>As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:</strong> The juxtaposition of exaltation (v. 13) with disfigurement creates shocking contrast. "Astonied" (<em>shamemu</em>, שָׁמְמוּ) means appalled, horrified—not positive amazement but revulsion. The Servant's appearance provokes visceral disgust. "Visage" (<em>mar'eh</em>,...
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(14) **As many were astonied . . .**—The words point to the correspondence of the supreme exaltation following on the supreme humiliation.
**His visage was so marred . . .**—The words conflict strangely with the type of pure and holy beauty with which Christian art has made us familiar as its ideal of the Son of Man. It has to be noted, however, that the earlier forms of that art, prior to the tim...
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**6. in it--**that is, in the land of Israel.
**two or three ... in the top--**A few poor inhabitants shall be left in Israel, like the two or three olive berries left on the topmost boughs, which it is not worth while taking the trouble to try to reach.
So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
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KJV Study Commentary
<strong>So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.</strong> The word "sprinkle" (<em>yazzeh</em>, יַזֶּה) typically refers to priestly sprinkling of blood or water for purification (Leviticus 16:14-15, Numbers 19:18). Some translations render this "startle"...
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(15) **So shall he sprinkle many nations . . .**—The words have been very differently rendered by, *He shall cause to spring up, i.e., *shall startle, *He shall scatter, He shall fling away, *or, *Many nations shall marvel at him. *On the whole, however, admitting the difficulty of the passage, the Authorised version seems preferable. The “sprinkling” is that of the priest who cleanses the leper (...
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**7. look to his Maker--**instead of trusting in their fortresses--(Is 17:3; Mi 7:7).