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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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 sorrow.
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) shows grace restoring status.
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.
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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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 suffering.
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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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?').
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 saving acts.
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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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 tidings.'
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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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.
The Hebrew tsophim ("watchmen") were sentinels posted on city walls to detect approaching danger or messengers. Here they become heralds of redemption, their voices unified in celebration. Nasa' qol ("lift up the voice") indicates loud proclamation or singing, while rinnah ("sing") conveys joyful shouting. The phrase ayin b'ayin ("eye to eye") literally means "eye in eye," suggesting face-to-face clarity or unanimous agreement.
This verse concludes the third Servant Song (52:13-53:12) introduction, describing watchmen who witness God's redemptive return to Zion. The watchmen represent prophets and spiritual leaders who first discern God's salvific work and announce it. Their unified testimony (yachdaw - "together") contrasts with Israel's previous discord.
The New Testament applies this to gospel proclamation - watchmen who announce Christ's redemptive work see clearly and unanimously testify to salvation. Paul quotes related verses in Romans 10:15 regarding beautiful feet bringing good news. The eschatological fulfillment envisions the Second Coming when all will see God's glory manifestly.
The Hebrew tsophim ("watchmen") were sentinels posted on city walls to detect approaching danger or messengers. Here they become heralds of redemption, their voices unified in celebration. Nasa' qol ("lift up the voice") indicates loud proclamation or singing, while rinnah ("sing") conveys joyful shouting. The phrase ayin b'ayin ("eye to eye") literally means "eye in eye," suggesting face-to-face clarity or unanimous agreement.
This verse concludes the third Servant Song (52:13-53:12) introduction, describing watchmen who witness God's redemptive return to Zion. The watchmen represent prophets and spiritual leaders who first discern God's salvific work and announce it. Their unified testimony (yachdaw - "together") contrasts with Israel's previous discord.
The New Testament applies this to gospel proclamation - watchmen who announce Christ's redemptive work see clearly and unanimously testify to salvation. Paul quotes related verses in Romans 10:15 regarding beautiful feet bringing good news. The eschatological fulfillment envisions the Second Coming when all will see God's glory manifestly.
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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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 rejoices at redemption.
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 power.
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.
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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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. This verse contrasts the return from exile with the exodus from Egypt. The exodus required haste (chipazon, חִפָּזוֹן, Exodus 12:11) and flight from Pharaoh's pursuing army. The return from Babylon follows different pattern—no hurried escape but orderly procession with divine protection. "Ye shall not go out with haste" emphasizes calm, dignified departure, not desperate fleeing.
The double divine protection—"the LORD will go before you" (vanguard) and "the God of Israel will be your rereward" (rear guard)—depicts complete military encirclement for defense. Me'asiphkem (מְאַסִּפְכֶם, "your rereward") comes from 'asaph (אָסַף), meaning to gather or bring up the rear. God both scouts ahead removing obstacles and protects from behind against pursuers, ensuring total security for the journey.
From a Reformed perspective, this models Christian pilgrimage. Believers journey from bondage (sin) to inheritance (glory), protected by divine providence. Christ goes before as forerunner (Hebrews 6:20) and follows as shepherd gathering strays (John 10:4, 27-28). The promise of orderly, protected journey grounds assurance—salvation isn't desperate flight but confident procession under divine guard. Psalm 139:5 echoes this: "Thou hast beset me behind and before, and laid thine hand upon me." God's comprehensive protection enables courage, not fearful haste.
The double divine protection—"the LORD will go before you" (vanguard) and "the God of Israel will be your rereward" (rear guard)—depicts complete military encirclement for defense. Me'asiphkem (מְאַסִּפְכֶם, "your rereward") comes from 'asaph (אָסַף), meaning to gather or bring up the rear. God both scouts ahead removing obstacles and protects from behind against pursuers, ensuring total security for the journey.
From a Reformed perspective, this models Christian pilgrimage. Believers journey from bondage (sin) to inheritance (glory), protected by divine providence. Christ goes before as forerunner (Hebrews 6:20) and follows as shepherd gathering strays (John 10:4, 27-28). The promise of orderly, protected journey grounds assurance—salvation isn't desperate flight but confident procession under divine guard. Psalm 139:5 echoes this: "Thou hast beset me behind and before, and laid thine hand upon me." God's comprehensive protection enables courage, not fearful haste.
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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Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. 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" ('avdi, עַבְדִּי) identifies the Servant as God's chosen instrument. "Shall deal prudently" (yaskil, יַשְׂכִּיל) means act wisely or prosper—the Servant accomplishes His mission successfully through wisdom, not merely power.
The threefold ascent—"exalted" (yarum, יָרוּם), "extolled" (venissa, וְנִשָּׂא), "be very high" (vegavah me'od, וְגָבַהּ מְאֹד)—creates emphatic gradation depicting supreme elevation. Each term intensifies: lifted up, lifted higher, lifted to utmost height. This anticipates Philippians 2:9-11 where God "highly exalted" Christ and gave Him the name above every name. The promised exaltation creates tension with following verses (53:2-3) describing rejection and suffering, demonstrating the pattern: suffering precedes glory.
From a Reformed perspective, this verse establishes Christ's mission as God's ordained plan, not tragic accident. The Servant's prudent dealing shows divine wisdom in salvation's method—substitutionary atonement satisfies both justice and mercy. The ultimate exaltation guarantees the mission's success; the cross leads to crown. This grounds Christian hope—present humiliation yields future glory (Romans 8:17, 2 Timothy 2:12). The Servant's pattern becomes believers' path: faithful suffering precedes vindication.
The threefold ascent—"exalted" (yarum, יָרוּם), "extolled" (venissa, וְנִשָּׂא), "be very high" (vegavah me'od, וְגָבַהּ מְאֹד)—creates emphatic gradation depicting supreme elevation. Each term intensifies: lifted up, lifted higher, lifted to utmost height. This anticipates Philippians 2:9-11 where God "highly exalted" Christ and gave Him the name above every name. The promised exaltation creates tension with following verses (53:2-3) describing rejection and suffering, demonstrating the pattern: suffering precedes glory.
From a Reformed perspective, this verse establishes Christ's mission as God's ordained plan, not tragic accident. The Servant's prudent dealing shows divine wisdom in salvation's method—substitutionary atonement satisfies both justice and mercy. The ultimate exaltation guarantees the mission's success; the cross leads to crown. This grounds Christian hope—present humiliation yields future glory (Romans 8:17, 2 Timothy 2:12). The Servant's pattern becomes believers' path: faithful suffering precedes vindication.
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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As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men: The juxtaposition of exaltation (v. 13) with disfigurement creates shocking contrast. "Astonied" (shamemu, שָׁמְמוּ) means appalled, horrified—not positive amazement but revulsion. The Servant's appearance provokes visceral disgust. "Visage" (mar'eh, מַרְאֶה, appearance/countenance) and "form" (to'ar, תֹּאַר, shape/beauty) describe comprehensive disfigurement affecting both face and body.
The comparative "more than any man" and "more than the sons of men" emphasizes unparalleled suffering—no human has endured such physical destruction. This prophesies Christ's passion: the scourging (Matthew 27:26), crown of thorns (Matthew 27:29), crucifixion's physical trauma. Isaiah 53:2 continues this theme: "no beauty that we should desire him." The Servant's suffering exceeds normal human experience, making Him unrecognizable as human—"marred beyond human semblance" (ESV).
From a Reformed perspective, this demonstrates the costliness of redemption. Sin's ugliness appears in the Servant's disfigurement—He bears sin's consequences physically (2 Corinthians 5:21). The revulsion He provokes reflects sin's repulsiveness to God. Yet this very marring accomplishes healing: "by his stripes we are healed" (Isaiah 53:5). The doctrine of penal substitution appears here—Christ's physical and spiritual suffering satisfies divine justice, bearing what we deserved. His disfigurement purchases our beauty (Ephesians 5:27).
The comparative "more than any man" and "more than the sons of men" emphasizes unparalleled suffering—no human has endured such physical destruction. This prophesies Christ's passion: the scourging (Matthew 27:26), crown of thorns (Matthew 27:29), crucifixion's physical trauma. Isaiah 53:2 continues this theme: "no beauty that we should desire him." The Servant's suffering exceeds normal human experience, making Him unrecognizable as human—"marred beyond human semblance" (ESV).
From a Reformed perspective, this demonstrates the costliness of redemption. Sin's ugliness appears in the Servant's disfigurement—He bears sin's consequences physically (2 Corinthians 5:21). The revulsion He provokes reflects sin's repulsiveness to God. Yet this very marring accomplishes healing: "by his stripes we are healed" (Isaiah 53:5). The doctrine of penal substitution appears here—Christ's physical and spiritual suffering satisfies divine justice, bearing what we deserved. His disfigurement purchases our beauty (Ephesians 5:27).
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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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. The word "sprinkle" (yazzeh, יַזֶּה) typically refers to priestly sprinkling of blood or water for purification (Leviticus 16:14-15, Numbers 19:18). Some translations render this "startle" based on different Hebrew roots, but "sprinkle" fits Isaiah's sacrificial context (53:10—guilt offering). The Servant functions as priest, sprinkling His blood on "many nations"—not just Israel but Gentiles, achieving universal cleansing.
Kings shutting mouths indicates stunned silence before unexpected revelation. Their presumed authority and wisdom become mute before the Servant's work. What "had not been told" and "had not been heard" emphasizes that this revelation contradicts all human wisdom—the gospel's skandalon (scandal/stumbling block, 1 Corinthians 1:23). They "see" and "consider" what seemed impossible: a suffering servant who saves through death, exalted through humiliation.
From a Reformed perspective, this prophesies the gospel's global reach and its effect on proud humanity. Romans 15:21 quotes this verse, applying it to Paul's Gentile mission. The sprinkling speaks of Christ's blood applied to believers from every nation (Hebrews 9:13-14, 10:22, 1 Peter 1:2). Kings represent human wisdom and power, silenced before God's wisdom in the cross (1 Corinthians 1:18-25). The Servant's work accomplishes what no human religion or philosophy anticipated—salvation by grace through substitutionary suffering.
Kings shutting mouths indicates stunned silence before unexpected revelation. Their presumed authority and wisdom become mute before the Servant's work. What "had not been told" and "had not been heard" emphasizes that this revelation contradicts all human wisdom—the gospel's skandalon (scandal/stumbling block, 1 Corinthians 1:23). They "see" and "consider" what seemed impossible: a suffering servant who saves through death, exalted through humiliation.
From a Reformed perspective, this prophesies the gospel's global reach and its effect on proud humanity. Romans 15:21 quotes this verse, applying it to Paul's Gentile mission. The sprinkling speaks of Christ's blood applied to believers from every nation (Hebrews 9:13-14, 10:22, 1 Peter 1:2). Kings represent human wisdom and power, silenced before God's wisdom in the cross (1 Corinthians 1:18-25). The Servant's work accomplishes what no human religion or philosophy anticipated—salvation by grace through substitutionary suffering.