Bible Commentaries
Isaiah 52

Verses 1-2

Isa 52:1-2

Isaiah 52:1-2

"The first twelve verses of this chapter are a continuation of the previous chapter; and there is no special reason for a break at this point."; Isaiah 52:13-15 form an ideal introduction to Isaiah 53; which, taken together with the last three verses here, constitute the so-called Fourth Song of the Servant.

The first six verses here are a glorious address to Jerusalem, contrasting her with the state of Babylon, after the fall of that wicked city, and also a contrast with the closing verses of Isaiah 51, where Jerusalem appeared as a wretched woman in a state of drunkenness, staggering about in a hopeless condition with none, not even her sons, to help her.

Isaiah 52:1-2

"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. Shake thyself from the dust; arise, sit on thy throne, O Jerusalem: loose thyself from the bonds of thy neck, O captive daughter of Zion."

"Jewish writers, supporting their obstinate and hopeless rejection of Christ as the Messiah, state that the uncircumcised here are the Christians, and that the unclean are the Turks!" This shows the length to which unbelievers will go to support their infidelity. First, all Christians are indeed circumcised (Romans 2:29; Colossians 2:11). Above and beyond that truth is the fact that literal Jerusalem is certainly not "the holy city" of Isaiah 52:1. There has never been a single moment in all of human history when literal Jerusalem was actually "holy." Jesus indeed once referred to it as the "Holy City"; but the language was merely accommodative in recognition of the fact that the devout Jews so considered it.

Look at the facts: After Jerusalem was delivered from captivity in Babylon, it was a generation before the walls and the temple were restored; and after the quartering of Alexander the Great’s empire, Jerusalem became a kind of buffer-state kicked about between Syria and Egypt. Antiochus Epiphanes took the temple, sacrificed a sow on the holy altar, forbade the reading of the Torah, and in other ways polluted and desecrated the literal Jerusalem; and eventually, another horde of "uncircumcised" people under Vespasian and Titus stormed and destroyed literal Jerusalem, deported 30,000 of its citizens to Egypt, put to death over a million of them and crucified 30,000 young men upon the walls of the city. Thus, it is clear enough that to make Jerusalem in this passage a place that the "uncircumcised" would never enter any more is to force the prophecy to prophesy a lie.

No! The Jerusalem here is that ultimate spiritual Jerusalem which the apostle John saw, "Coming down from God out of heaven" (Revelation 21:2).

This encouragement for Jerusalem was evidently, "Designed to contrast with Isaiah 47:1-3," where Babylon is commanded to sit in the dust, without a throne, with all of her fine clothing removed, and doing the work of a slave; but here Zion is commanded to awake and put on beautiful garments, and sit on a throne.

Isaiah 52:1-2 DISSOCIATION FROM PAGANISM: AS before, the prophet is speaking of the future Babylonian exile in the present tense. He is directing the exhortation to his small band of disciples (the “remnant” which shall form the nucleus of “Zion”). This remnant must prepare itself for imminent exile into pagan Babylon. It must strengthen itself by believing what Isaiah is predicting about its Messiah and its messianic role. Zion must commit itself to an adornment of holiness so that when it is taken captive it will be able to keep itself separated from the filth and enslavement of heathenism with which it will be so alluringly surrounded. Zion must not allow the fleeting pleasures of Babylonian ungodliness lure her from her “throne” (her royal messianic queenship).

The aim of this passage is spiritual Jerusalem. That is evident from the prediction that the uncircumcised and the unclean would no more come into her. It cannot be literally or physically intended. Jerusalem has suffered literal invasion and occupation by one uncircumcised culture after another. First the Babylonians, then the Persians, Greeks, Romans, Turks, Mohammedans, Crusaders, Arabs, and even today there are Gentile citizens of Jerusalem. What this passage refers to ultimately is the Israel of God over which the Messiah rules, the church of Christ. Those not in covenant relationship to God through obedience to Christ’s gospel (the uncircumcised) and those not purified from sin by the atoning blood of the Suffering Servant (the unclean) will not come into the ultimate Zion, no matter what their genetic ancestry may be—Jew or Gentile. It is interesting to note that Joel predicts, in his messianic conclusion, that “strangers shall never again pass through” Jerusalem (Joel 3:17); and on the other hand Ezekiel, in his portrayal of the glorious messianic era to come, predicts that “aliens” will be given an “inheritance” and be as “native born sons” (Ezekiel 47:21-23). It is apparent, therefore, that when the messianic kingdom was to come, people were to become citizens of that kingdom, not as a result of being born a Jew and circumcised in the flesh, but by being reconciled to the Messiah of God through faith. All who are not thus reconciled are “strangers” and “uncircumcised and unclean” and cannot enter spiritual Jerusalem. That is precisely what the New Testament teaches (cf. Romans 2:28-29; Romans 4:9-25; 1 Corinthians 6:9-11; Galatians 3:1 to Galatians 5:25; Galatians 6:12-16; Ephesians 2:11-22; Philippians 3:2-11; Hebrews 12:18-29).

God promises to physically deliver Zion from her captors. But Zion herself must make the choices and do the deeds of holiness that separates her from Babylonian wickedness. Verses one and two are saturated with imperatives (commands): “Awake; put on; Shake; arise; sit; loose” are all commands for Zion to act. This is what distinguishes spiritual Zion from genetic Israel—holiness by choice.

Verses 3-6

Isa 52:3-6

Isaiah 52:3-6

"For thus saith Jehovah, Ye were sold for naught; and ye shall be redeemed without money. For thus saith the Lord Jehovah, My people went down at the first into Egypt to sojourn there; and the Assyrians have oppressed them without cause. Now therefore, what do I here?, saith Jehovah, seeing that my people is taken away for naught? They that rule over them do howl, saith Jehovah, and my name continually all the day is blasphemed. Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak."

The prophecies in these verses correspond exactly with what Isaiah had already written in Isaiah 45:13, and that the Lord would redeem them out of concern for his name in Isaiah 42:8, so where is there any evidence of another author? As noted in dozens of places, this corresponds exactly with that pattern of "here a little, there a little, line upon line," etc. which our prophet laid down in Isaiah 28:10; Isaiah 28:13.

Was Israel indeed redeemed without money? Yes indeed; as a matter of fact, Cyrus himself, their liberator paid many of the expenses himself. As Barnes noted:

"There is no way that Babylon could have been induced to surrender Israel; therefore God designed to raise up Cyrus, a mild, just and equitable prince; and to induce him to let the exiles depart, and to aid them in their return to their own land. Thus they were rescued without money and without price."

"The fulfillment of this prophecy also continued the authority of God’s holy word."

"Into Egypt to sojourn there ..." (Isaiah 52:4). "Israel went down into Egypt by invitation, but the sacred right of hospitality was basely violated."

"Ye were sold for naught." (Isaiah 52:3). This is a reference to the sinful and illegal manner in which both Assyria and Babylon had inflicted their ravages upon the chosen people; and all of these things together, coupled with the arrogant contempt of the pagans for God’s people, were challenges for, "God to live up to his covenant name, Jehovah, the Holy One of Israel, and to demonstrate by Babylons overthrow his continuing sovereignty."

"And now therefore, what do I here ...?" (Isaiah 52:5). These words do not refer to any alleged visit of God to Babylon, because his absence from fellowship with the captives was the very essence of their sorrow and discouragement. The words are a reference to what seemed like the idleness and unconcern of God in heaven for the terrible situation in which the captives languished. This is the basis of God’s decision here to rescue them. "God must return to Jerusalem (the chosen people), because otherwise his gracious purpose would be frustrated; but in the present state of his people, God cannot continue in the achievement of his purpose; therefore Jerusalem (the righteous remnant) must rise from their humiliation."

"They that rule over them do howl ..." (Isaiah 52:5). Some think the "howl" here means the cries of the oppressed captives; but our text clearly states that it is the rulers who "howl." The word suggests the howls of some animal exulting over its prey. "Their rulers, the Babylonians, do howl, speaking harshly to them, ridiculing their God, for his weakness, blaspheming his name."

"My people shall know my name ... in that day ..." (Isaiah 52:6). Here again we find that expression used so frequently by Isaiah, almost always indicating the times of the New Covenant, including also an eschatalogical glimpse of the final judgment. "An Israel that knows God’s name and responds to him when he says,’ Behold me,’ is an Israel in covenant with God and assured of deliverance." This, of course, is the fundamental reason why the marvelous blessings throughout this latter portion of Isaiah are promised especially to the "righteous remnant," and to no other.

Isaiah 52:3-6 DELIVERANCE FROM PERSECUTION: Jehovah will act to deliver Zion from captivity in a display of divine sovereignty. He will give her up to captivity according to His sovereign plan and rescue her through the same sovereignty. No one will pay Jehovah to exile her—no one will force Him to—and no one will pay Him to rescue her. She will remain in captivity for exactly the time Jehovah assigns (70 years) and she will be delivered.

In verses four and five Jehovah pronounces the guilt of Zion’s oppressors—past, present and future. God’s sovereign decision to chasten Zion does not relieve her oppressors of guilt. The people of God went down to Egypt of their own choice with Jacob during the famine. And the Egyptians, by their own choice, enslaved and persecuted God’s people. Israel’s persecutors during Isaiah’s lifetime, the Assyrians, were acting by free moral choice—not because they were forced to. “Now therefore, what do I here . . .” may be paraphrased, “Now, what do I have here . . .” in the imminent exile into Babylon? It is the same situation! God will use the exile to chasten the sinful nation of Judah, but at the same time the Babylonians will be held responsible and found guilty. Their captivity of Judah was clearly an unjustified act of aggression. The sovereign God of all mankind declares any nation or people guilty who perpetrate the same acts of unprovoked aggression against other peoples (cf. our comments, Minor Prophets, on Obadiah and Amos ch. 1–3). Babylon, like all the other oppressors of Israel, attacked without due cause. Although the sovereign Jehovah may use the wicked assaults of the heathen empires as tools of chastening (cf. Isaiah 10:5 ff; Jeremiah 27:1-22, etc.), that does not mean the heathen empires are guiltless for making their own moral choices to “Touch the apple of His eye” (cf, Zechariah 2:8) without justifiable provocation. These Babylonians “howl” out harsh orders to their captives (cf. Daniel 1-6) and blaspheme the name of Jehovah continually. What they are doing with God’s people is certainly not in agreement with the will of God.

When Jehovah decides, in His own sovereign time-schedule, to deliver Zion from Babylonian captivity (cf. Jeremiah 27:22; Jeremiah 25:11), then Zion will “know His name.” His name is Jehovah (YHWH, “He who causes to be . . .”). Jehovah is the name for “Covenant-God,” and here the faithfulness and sovereignty of God to keep His covenant promises is emphasized.

Verses 7-10

Isa 52:7-10

Isaiah 52:7-10

"How beautiful upon the mountains are the feet of him that bringeth good tidings, and publisheth peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, Thy God reigneth! The voice of thy watchmen! they lift up the voice, together do they sing; for they shall see eye to eye, when Jehovah returneth to Zion. Break forth into joy, sing together, ye waste places of Jerusalem; for Jehovah hath comforted his people, he hath redeemed Jerusalem. Jehovah hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth have seen the salvation of our God."

The apostle Paul applied this passage to the preaching of the Gospel (Romans 10:15); and the truth that Israel’s God reigneth (Isaiah 52:7) is a reference to the same reality proclaimed "By John the Baptist, and by the Lord Jesus Christ himself, that, `The Kingdom of Heaven is at Hand!’" As regards the exact time when that reign of God (through Christ) began, it was upon that occasion when Jesus Christ declared that, "All authority in heaven and upon earth has been given unto me" (Matthew 18:18-20). Some people find it hard to harmonize the fact of God’s current reign upon earth with the presence of much evil in the world; but all such doubts fail when it is realized that, at the very darkest hours in the history of the Old Israel, as in this chapter, while the people were languishing in captivity, God was reigning then; and God through Christ is reigning now! The most delusive notion ever entertained by mortals is that all men will, in some glorious tomorrow, submit to the Word of God. The reason that the vast majority of Adam’s race are condemned to eventual destruction is due to the fact that God has given men the freedom of choice; and as Jesus said, "Broad is the way that leadeth to destruction, and many are they that enter in thereby" (Matthew 7:13). God will never rule in human hearts that reject his word, deny the Christ, and by choice prefer the service of Satan.

This reference to those "who bring good tidings and publish peace" is an oft recurring subject in Isaiah, as in Isaiah 40:9 and Isaiah 41:27, another signature declaring Isaiah as the author.

"Jehovah hath laid bare his holy arm ..." (Isaiah 52:10). When Isaiah wrote these words there were tremendous apparent contradictions in the contemporary situation that seemed to deny God’s authority. Jerusalem was in ruins, her temple destroyed, its sacred vessels used for wine and debaucheries for the king of Babylon and his concubines. How could men believe that God reigned in a situation like that? But men of every age have been tempted by the same questions. "How can men believe that God is king when evil seems to be enthroned on every hand".’? Isaiah here reveals the answer, namely, that God rules in the kingdoms of men (Daniel 4:25). God has control of all history, regardless of how the circumstances of any given generation may seem to contradict it.

Isaiah 52:7-10 PEACE: Apparently we have in this prediction of Isaiah an instance of “shortened perspective.” That is, the prophet is predicting the deliverance of Judah from Babylonian captivity and the deliverance of all mankind from sin through the Messiah without mentioning all the history of the scheme of redemption that transpires between the two historical events (cf. our comments on Joel 2:27-28). There is no doubt that the ultimate fulfillment of Isaiah’s prediction was to find itself in the Messiah and His gospel (cf. Romans 10:15). Isaiah’s context indicates he is predicting what is going to eventuate with the coming of The Servant. Of course, messengers of the good news that Judah is to be released from her captivity and restored her physical commonwealth in Palestine by the decree of Cyrus will be lovely to behold. The lesson from this miraculous deliverance will be that God rules in the affairs of all men to fulfill His sovereign will. There will be “peace” for a while for Judah. But surely there is more good news involved in this prophecy than a physical deliverance and a physical peace.

The physical deliverance of Judah was the first step in a long series of historical events which were to lead to the coming of the Messiah and the true deliverance, the spiritual salvation, and peace between God and man, (cf. comments on Daniel 9:24-27 for the time-table of historical events between). Ultimately then, “him that bringeth good tidings” is the Messiah. Christ, The Servant, is also The Messenger (cf. Isaiah 61:1-2; Luke 4:16-30; Malachi 3:1-4). The messenger who “prepares the way before” in Malachi 3:1 is unquestionably, John the Baptist. But the “Lord whom you seek . . . the messenger of the covenant . . .”of Malachi 3:1 is the Messiah. Notice what the messenger of Isaiah’s prophecy announces: peace—good—salvation—the rule of God—comfort for His people—redemption of Jerusalem. Furthermore, this is to be “seen” by all “the ends of the earth.” Surely there is more to God’s “salvation” and “comfort” (see Isaiah 40:1 ff) than a mere temporary deliverance of the Jews from Babylonian captivity. Surely there is more to God’s reign than a Jewish nation only superficially submitted to Him in the restored commonwealth under Ezra and Zerubbabel. The post-exilic prophets make it very plain (Haggai, Zechariah, Malachi) that the returned exiles soon fell back into their old rebellions against the law of Moses and the rule of God. The salvation, peace and rule of God announced by Isaiah’s “beautiful” bearer of “good tidings” is made accessible to all men through Him who came and “preached peace” to those “far off” and those “near” (cf. Ephesians 2:11-22). Notice in Romans 10:14-21 how Paul emphasizes the prophecies of Isaiah about the Lord’s salvation were not fulfilled in a rebellious, physical Israel!

The “watchmen” are probably the prophets and those faithful believers down through the centuries who kept on believing in the coming of the Christ (cf. 1 Peter 1:10-12; Hebrews 11:13-16; Hebrews 11:32-40, etc.). These “watchers” put their predictions and hopes into poetic form, song, symbol and type. They did it with great style and emotional expressiveness. For they saw the eventual rule of Jehovah as surely as if it were right before their eyes (cf. John 8:56-58; John 12:41), which is what “they shall see eye to eye” means. Even the “return” of Jehovah to Zion is messianic. The crowning glory of Ezekiel’s new temple and new city (Ezekiel 40-48) is “. . . the name of the city henceforth shall be. The Lord is there.” The church is the temple of God’s habitation (Ephesians 2:21-22).

On account of the absolute certainty that Jehovah is going to eventually send His Messenger with the good tidings of salvation, and on account of the certainty that Jehovah is going to take the first step toward that end delivering the Jews from captivity, the Jerusalem (or Zion) that in Isaiah’s day is being “wasted” and “ruined” by pagan oppressors should lift up its spirit and sing of its salvation. This would, of course, take faith because it was not as yet “seen.” But that is man’s whole relationship to God—faith! That was the problem when the Messiah came to “comfort” His people and “redeem” Jerusalem. Most of the people could not believe it because they could not “see, touch, taste” His deliverance. It is still a problem with so many millions today who want only to be saved physically from trouble and depravation, but not from their sinful rebellion against the revealed will of God!

The salvation of God was “proven”! God’s ability to save man and His faithfulness to keep His word was demonstrated visibly, historically and supernaturally. God “bared” His holy “arm” of supernatural power time and again in saving the Jewish people from their enemies. He showed in no uncertain terms to believer and unbeliever alike (read the book of Daniel) that He would deliver those who trusted and obeyed Him. The “arm” of the Lord will consummately be “bared” in the Messiah’s death and resurrection (cf. Isaiah 53:1 ff). God’s greatest “power” is the gospel which is, fundamentally, the atoning death and justifying resurrection of Jesus Christ. Jehovah showed His power in many and various ways in former ages, but the greatest demonstration of it was in the resurrection of Christ. It was here that God bared His “holy arm” to all the ends of the earth so that all men might see His salvation. God has fixed a day in which he will judge the world, by an appointed man, and He has given assurance to all men by raising this man from the dead, and so His message to all men everywhere is, repent (cf. Acts 17:30-31). But, you see, the problem is that the “arm” or power of the Lord was revealed in a Suffering Servant (Isaiah 53:1) and this, so unacceptable to Jewish presuppositions about the power of Jehovah, is still unacceptable to human presuppositions (cf. 1 Corinthians 1:18-31).

Verses 11-12

Isa 52:11-12

Isaiah 52:11-12

"Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; cleanse yourselves, ye that bear the vessels of Jehovah. For ye shall not go out in haste, neither shall ye go by flight; for Jehovah will go before you; and the God of Israel will be your rearward."

Compare this with Isaiah 48:20, where the instructions for Israel contained the word "flee." Thus we have again that oft-repeated Biblical characteristic of repeating sacred records, or instructions, with additional and supplementary material, conforming to Isaiah 28:10; Isaiah 28:13, such characteristics being not only true of the pattern throughout all the Bible, but especially suggestive of the writings of Isaiah, and having the utility here of another signature identifying the whole prophecy as belonging to Isaiah. The critics have no answer at all by which they could hope to deny this. The additional material here is the fact that "flee" did not mean to leave in haste, as in the first exodus, but merely to "get out of the place as soon as possible."

The exhortation here was addressed to the Jews of 537 B.C., who were challenged to leave the prosperity they enjoyed, and the property they had acquired, and to choose instead a life of pioneering hardship in a return to Jerusalem, over a trackless desert, and confronted with all kinds of dangers. Unfavorable as such a prospect must have appeared to all of them, "The safety and purity of their souls depended upon their fleeing" from the polluted society of Babylon and the seduction of its pagan culture.

"Depart ye, depart ye ..." (Isaiah 52:11). This command also has its application for Christians of all generations. They should remember the danger to Lot who pitched his tent toward Sodom and who lived to regret it; and whose posterity provided armies of enemies for the people of God. Christians today have the same duty "to separate themselves from the mystical Babylon, from all that is evil, Revelation 18:4."

"Not with haste ..." (Isaiah 52:12). This means that the captives in Babylon would not be escaping refugees, as were their forefathers in the Exodus from Egypt, for they would enjoy the patronage and safe-conduct of the Persian Emperor."

"Cleanse yourselves, ye that bear the vessels of Jehovah ..." (Isaiah 52:11). "From this, we must understand those vessels which Nebuchadnezzar carried off from the temple (2 Kings 25:14-16, and Daniel 5:1-4); and which the Jews received upon their return from Babylon when the vessels were restored to them by Cyrus."

It is agreed by all scholars that the logical end of Isaiah 52 occurs fight here, and that the last three verses form a logical introduction to the magnificent Fourth Song of the Servant, which extends through the following Isaiah 53.

Long usage, however, makes it proper to retain the common chapter divisions.

Isaiah 52:11-12 PURIFICATION: Now we come to the practical application of the prophecy of the coming Messenger and His message. How are these people of Isaiah’s day or the people of the Babylonian captivity to relate to a prophecy of something that is so far off in the future? They are to keep themselves from the ungodliness that surrounds them. The temptations to become Babylonianized, to devote their energies to pagan pursuits, will be strong. The temptation to stay in the relative security of the land to which they were exiled and forget they have a messianic destiny to serve will not be easily overcome. Thousands of Jews did stay in Babylon! The task of returning to a ravaged land, occupied by hostile people, to struggle through long hard years of rebuilding, was almost overwhelming! Even the temptation to take with them back to Palestine some of the heathen customs and practices that seemed so security-enforcing would seem innocent enough. Yet the command of the Lord is, “depart . . . touch no unclean thing . . . cleanse yourselves.” The rule of God cannot be established if the people are unwilling to depart from ungodliness. “Those that bear the vessels of Jehovah” is probably a figurative way of indicating the uniqueness of the Jewish people as a messianic people.

They will have ample opportunity to consider and apply the command of the Lord for separating themselves from their heathen environment. They will not have to make a hasty exodus as their ancestors did in Egypt and so they will not have to take any of the Babylonian baubbles to support them as those under Moses did. These Babylonian exiles will have plenty of time and they will know, by prophecy, exactly how many years they will be spending there. Cyrus will supply them with money to rebuild their commonwealth. And finally, they will not have to tramp the wilderness, constantly fleeing from one enemy after another as their ancestors did. Jehovah promises to surround them with guidance and protection—both front and rear. And so they were protected from those who wanted to thwart their rebuilding (cf. Ezra, Nehemiah, Esther), as they prepared to be the people through whom the great Messenger would come with a revelation of salvation to all the ends of the earth.

Verses 13-15

Isa 52:13-15

Isaiah 52:13-15

AN INTRODUCTION TO THE FOURTH SONG OF THE SERVANT

"Behold, my servant shall deal wisely; he shall be exalted and lifted up, and shall be very high. Like as many were astonished at thee, this visage was so marred more than any man, and his form more than the sons of men, so shall he sprinkle many nations; kings shall shut their mouths at him: for that which had been told them shall they see; and that which they had not heard shall they understand."

Here is the introduction to the several revelations in this Great Passional, as it was called by Rawlinson. (1) The superlative exaltation of The Servant; (2) the marred visage of the Servant brought on by his extensive suffering; (3) the sprinkling of all nations, a reference to the incredible success of his kingdom; and (4) the patronage of kings, and the adherence of the great men of the earth to his teachings, are all subjects that are treated in Isaiah 53.

As Rawlinson said, "Some would attach these verses to Isaiah 53, but that is not necessary. These verses are complete in themselves and form a link to the following chapter.”

"He shall be exalted and lifted up, and shall be very high ..." (Isaiah 52:13). This places the emphasis of this presentation of the Servant where it belongs, namely, upon the exaltation of Christ, not merely upon his sufferings. Instead of viewing these passages as an account of Jesus’ sufferings, we should rather see the picture of His Marvelous Victory and Exaltation Through Suffering. The best comment ever made upon this verse is that of Paul:

"(Christ) emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross. Wherefore also God highly exalted him, and gave unto him the name which is above every name; that in the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth. and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father. See Philippians 2:7-11."

The significant thing, is that by means of his terrible sufferings, Christ attained to his glorious victory and exaltation to the right hand of the Majesty on high.

Right here is the reason that we know that these songs of the Servant were not produced by the Hebrew people, but given of Almighty God through Isaiah. The conception of a suffering, humiliated, chastised, rejected, crucified Saviour was contrary to absolutely everything that the Jews desired; and when the Christ came, it was his faithful adherence to the pattern laid down here that caused their rejection and their clamoring for his death.

Paul’s remarks quoted above, "Suggest Psalms 89:27 where Jehovah said of the Messiah, `I also will make him the Firstborn, supreme above the kings of the earth.’”

Jamieson remarked that, The genuineness of this passage is certain; "Because the Jews would not have forged it, since it is opposed to their notions of a Messiah; and the Christians could not have forged it", because the prophecy of Isaiah that contains it has never been in the custody of Christians. The Jews, enemies of Christianity, were "our librarians," as stated by an apostle (Romans 3:2).

As Lowth stated, "From Isaiah 40 to the end of the prophecy, three great deliverances make up the theme, all of them closely connected," namely, (1) the deliverance of the Jews from Babylon, (2) the deliverance of the Gentiles from their ignorance and idolatry, and (3) the deliverance of all mankind from the captivity of sin and death. But here in this Servant Song the third of these, the Great Deliverance, is in focus. Kidner’s comment is, "Here we turn to the solitary figure whose agony was the price of it. We are at the heart of the book, the very center of its whole pattern of sin and righteousness, grace and judgment."^[20] Kelley was also impressed with accolades given to this portion of the Sacred Scriptures:

"This Servant Song has been described as the most influential poem in any literature, the highest peak of Old Testament revelation, and the heart of the Old Testament. If it were to be taken out of the Old Testament, it could. be almost completely reconstructed from the quotations taken from it in the New Testament.”

Homer Hailey was impressed with the fact that the outline of Isaiah 53, which appears here in Isaiah 52:13-15, mentions the great themes in the reverse order of their treatment in the following chapter. "Here exaltation is followed by suffering; and in Isaiah 53, the suffering is followed by exaltation.” This is a significant perception by Hailey, because exactly the same phenomenon occurs in other portions of the Bible, as for example, in the prophecy of Revelation where the great enemies of mankind, (1) Satan; (2) persecuting godless government; and (3) apostate religion are introduced in Isaiah 12-13 in the reverse order of the record of their destruction prophesied in successive chapters!

"This visage was so marred ..." (Isaiah 52:14). "We know that this was to be the result of his maltreatment at the hands of Pilate’s soldiers." They were the ones who mocked him, platted the crown of thorns, and were the instruments of his brutal scourging.

"So shall he sprinkle many nations ..." (Isaiah 52:15). We find no objection whatever to the translation "sprinkle all nations," which to us seems far more appropriate than "startle all nations." As a matter of fact, before any man shall ever be saved, he must have his heart sprinkled from an evil conscience, and his body washed in pure water" (Hebrews 9:22), the same being twin references to faith in Christ through knowledge of Christ’s sufferings and the consequent repentance and also to Christian baptism which constitutes the ceremonial gateway into the Christian religion. We are "baptized into Christ." (Galatians 3:17). We still wonder why so much controversy has been stirred up over this translation. Of course, the passage has no reference whatever to any "alleged form" of baptism. Christ and all the apostles were immersed; and sprinkling as a "baptism" was never known until centuries after the founding of the Church.

"Kings shall shut their mouths at him ..." (Isaiah 52:15). "Here Yahweh announces that his Servant Israel (the New Israel, Christ) shall be raised to a position so glorious, that even as many were appalled at his pitiable sight, so nations shall do him homage and kings shall be reverently silent in his presence, beholding so wonderful, so unheard-of a transformation.”

"That which had not been told them...and that which they had not heard ..." (Isaiah 52:15). This means that, "Men, even kings, will learn the facts of Christ’s humiliation, sufferings, death, resurrection, and ascension to heaven, events which had never even entered into the hearts (imaginations) of men, and of which, therefore, no tongue had ever spoken.”

Isaiah 52:13 AFFIRMATION: Chapter and verse numeration (which came many centuries after the original documents were written) obscures the contextual flow of our present passage; Isaiah 52:13 through Isaiah 53:12 should be read as a unit. Making Isaiah 52:15 the end of a chapter and Isaiah 53:1 the beginning of another is an unfortunate adumbration which the student of Isaiah’s message must be careful to trace out. These verses are all one dissertation on the success of the Suffering Servant.

The Hebrew word yasekkiyl is the infinitive of sakal and may be translated “to prosper; to have success,” instead of “deal wisely.” This translation would fit the context. The affirmation of Jehovah is that His Servant shall succeed in fulfilling all the predictions made (through Isaiah) of ultimate deliverance, redemption and glorification of Zion. The Servant-Messenger-Messiah of Jehovah will be exalted to the highest degree. Zion has suffered and will suffer much from the days of Isaiah until God comes and establishes His reign among men. Good tidings are beginning to come through the prophets of God. How beautiful will be the feet of the divine Messenger of God who will not only bring the message of salvation and peace but also accomplish it in Himself (cf. Isaiah 52:7). The mighty Jehovah is going to bare His holy “arm” (power) before all the world (cf. Isaiah 52:10). Contrary to God’s apparent default on His covenant promises to the patriarchs by allowing the Babylonian captivity, the Lord is going to send His Servant and He will succeed in re-establishing Zion in divine power and splendor. This Servant will achieve what He sets out to do. Why is it necessary to affirm the success of the Servant? Because even the Servant’s appearance in history will initially be in such a low, humble, unspectacular, humiliating way, most of the world will not believe. He is a manifestation of the power of Jehovah! (cf. Isaiah 53:1 ff). But the success of the Lord’s Servant will be extraordinary. Three Hebrew verbs (room—exalted; nissa—lifted up; gavah—very high) are piled one upon another to emphasize that The Servant will not be defeated in the extreme suffering He will have to undergo (including death).

Isaiah 52:14-15 AMAZEMENT: Isaiah 52:15 is in antithesis to Isaiah 52:14 and emphasizes the contrast between what the Servant first appeared to be and what He later was acknowledged to be. The “thee” of Isaiah 52:14 is therefore the Servant-Messiah (not Israel). Men will be shocked at His humble demeanor. He claimed to be the king of the Jews—the Messiah, but He did not in any way fulfill human presuppositions as to messianic royalty. He was slandered, mocked, accused of blasphemy, arrested, unjustly tried and sentenced as a criminal. He was scourged with a Roman whip and physically mutilated more than most human beings ever suffer, placed on a bloody Roman cross and there tortured both physically and psychologically by mocking rabbis, soldiers, and the multitudes. Some were shocked at His extreme disfigurement (cf. Luke 23:47-49). But the fact of His absolute innocence contrasted with His willing acceptance of the atonement for the sin of the world is what makes his “visage . . . so marred more than any man . . .” Philippians 2:5-11 expresses it perfectly. The Son of God emptied Himself and took the form of a servant. But God highly exalted Him. As low as His humiliation was, His exaltation was infinitely higher! The Hebrew word yazzeh is kin to the Arabic naza which means the “springing or leaping of people caused by excess of emotion.” Yazzeh is from the Hebrew root nazah which is usually translated sprinkle, but apparently is better translated here, “startle, amaze, cause to jump, scatter.” Leupold translates it “startle”; Today’s English Version translates “marvel”; New International Version footnotes, “marvel”; RSV is “startle”; most other translations make it “sprinkle.” Young comments “. . . he will sprinkle many nations . . . As one who is disfigured, the servant does something for others, in that he performs a purifying rite . . . men regarded the servant as himself unclean and in need of purification, whereas he himself as a priest will sprinkle water and blood and so purify many nations.” We prefer the translation startle because it seems more appropriate to the intended contrast of the context.

Man will be shocked at His humiliation. But the goiym (nations or Gentiles) will be startled at the totally unexpected development events surrounding His humiliation and exaltation will ultimately take! The consequences will be world-wide. A church will be born; His disciples will be found even in the household of Caesar! The like of what shall result from the humiliation and exaltation of Jehovah’s Servant was never imagined by the great (kings, philosophers, theologians). Never was anyone brought so low; never was anyone raised so high as God’s Servant. Emperors, philosophers, rabbis will be awed by His glory. Through Him will come a revelation from God (justification, redemption, sanctification) of things they could never know before His coming, but now they believe, appropriate and experience.

This text (Isaiah 52:13 to Isaiah 53:12) is written in the predictive present. It is prophecy, but it is so certain to come to pass it can be written as if it had already happened or was then happening. It is almost as if we were listening to two disciples of Jesus standing on a street-corner in Jerusalem reviewing the things that happened on Good Friday in the light of Easter Sunday and the Day of Pentecost. Isaiah’s account is so vivid and was fulfilled so minutely it is little wonder that many of the fathers of the church days of old claim that the account reads as though Isaiah had sat at the foot of the cross.