---
title: "Commentary Critical and Explanatory on the Whole Bible -  Isaiah 52"
description: "CHAPTER 52   :-. FIRST THROUGH
THIRTEEN VERSES
CONNECTED WITH FIFTY-FIRST
CHAPTER. Zion long in bondage ( :-) is called to put on beautiful garments appro"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/isaiah/52"
---

CHAPTER 52

. FIRST THROUGH
THIRTEEN VERSES
CONNECTED WITH FIFTY-FIRST
CHAPTER.
Zion long in bondage () 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**— ([Nehemiah 11:1](../../../kjv/nehemiah/11/1);
[Revelation 21:2](../../../kjv/revelation/21/2)).
**no more . . . unclean**—
([Isaiah 35:8](../../../kjv/isaiah/35/8); [Isaiah 60:21](../../../kjv/isaiah/60/21);
[Joel 3:17](../../../kjv/joel/3/17); [Revelation 21:27](../../../kjv/revelation/21/27)).
A prophecy never yet fulfilled.
**uncircumcised**—spiritually
([Ezekiel 44:9](../../../kjv/ezekiel/44/9); [Acts 7:51](../../../kjv/acts/7/51)).

**2. from the dust**—the seat of
mourners ([Job 2:12](../../../kjv/job/2/12); [Job 2:13](../../../kjv/job/2/13)).
**arise, and sit**—namely,
in a more dignified place: on a divan or a throne [LOWTH],
after having shaken off the dust gathered up by the flowing dress
when seated on the ground; or simply, "Arise, and sit erect"
[MAURER].
**bands of . . . neck**—the
yoke of thy captivity.

**3.** As you became your foes'
servants, without their paying any price for you (), so they shall release you without demanding any price or
reward ([Isaiah 45:13](../../../kjv/isaiah/45/13)), (where
Cyrus is represented as doing so: a type of their final restoration
gratuitously in like manner). So the spiritual Israel, "sold
under sin," gratuitously ([Isaiah 45:13](../../../kjv/isaiah/45/13)), shall be redeemed also gratuitously ([Isaiah 45:13](../../../kjv/isaiah/45/13)).

**4. My people**—Jacob and his
sons.
**went down**—Judea was an
elevated country compared with Egypt.
**sojourn**—They went there
to stay only till the famine in Canaan should have ceased.
**Assyrian**—Sennacherib.
Remember how I delivered you from Egypt and the Assyrian; what, then,
is to prevent Me from delivering you out of Babylon (and the mystical
Babylon and the Antichrist in the last days)?
**without cause**—answering
to "for naught" in ; it was an act of *gratuitous* oppression in the
present case, as in that case.

**5. what have I here**—that is,
what am I called on to do? The fact "that My people is taken
away (into captivity; [Isaiah 49:24](../../../kjv/isaiah/49/24);
[Isaiah 49:25](../../../kjv/isaiah/49/25)) for naught" (by
*gratuitous* oppression, [Isaiah 49:25](../../../kjv/isaiah/49/25); also [Isaiah 52:3](../../../kjv/isaiah/52/3), and
see on [Isaiah 52:5](../../../kjv/isaiah/52/5)) demands My
interposition.
**they that rule**—or
"tyrannize," namely, Babylon, literal and mystical.
**make . . . to howl**—or,
raise a cry of exultation over them [MAURER].
**blasphemed**—namely, in
Babylon: God's reason for delivering His people, not their goodness,
but for the sake of His holy name ([Ezekiel 20:9](../../../kjv/ezekiel/20/9);
[Ezekiel 20:14](../../../kjv/ezekiel/20/14)).

**6. shall know in that day**—when
Christ shall reveal Himself to Israel sensibly; the only means
whereby their obstinate unbelief shall be overcome ([Psalms 102:16](../../../kjv/psalms/102/16);
[Zechariah 12:10](../../../kjv/zechariah/12/10); [Zechariah 14:5](../../../kjv/zechariah/14/5)).

**7. beautiful . . . feet**—that
is, The *advent* of such a herald seen on the distant
"mountains" (see on ; [Isaiah 52:4](../../../kjv/isaiah/52/4); [Isaiah 52:4](../../../kjv/isaiah/52/4); [Isaiah 52:4](../../../kjv/isaiah/52/4)) *running in
haste* with the long-expected good tidings, is most grateful to
the desolated city ([Nahum 1:15](../../../kjv/nahum/1/15)).
**good tidings**—only
partially applying to the return from Babylon. Fully, and
antitypically, the Gospel ([Luke 2:10](../../../kjv/luke/2/10);
[Luke 2:11](../../../kjv/luke/2/11)), "beginning at
Jerusalem" ([Luke 24:47](../../../kjv/luke/24/47)),
"the city of the great King" ([Luke 24:47](../../../kjv/luke/24/47)), where Messiah shall, at the final restoration of Israel,
"reign" as peculiarly Zion's God ("*Thy* God
reigneth"; compare [Psalms 2:6](../../../kjv/psalms/2/6)).

**8. watchmen**—set on towers
separated by intervals to give the earliest notice of the approach of
any messenger with tidings (compare ). The *Hebrew* is more forcible than *English
Version,* "The voice of thy watchmen" (exclamatory as in
[Song of Solomon 2:8](../../../kjv/song-of-solomon/2/8)). "They lift up
their voice! together they sing."
**eye to eye**—that is,
close at hand, and so clearly [GESENIUS];
[Numbers 14:14](../../../kjv/numbers/14/14), "face to face";
[Numbers 12:8](../../../kjv/numbers/12/8), "mouth to mouth."
Compare [1 Corinthians 13:12](../../../kjv/1-corinthians/13/12); [Revelation 22:4](../../../kjv/revelation/22/4),
of which Simeon's sight of the Saviour was a prefiguration ([Revelation 22:4](../../../kjv/revelation/22/4)). The watchmen, spiritually, are ministers and others who
pray for the peace of Jerusalem ([Isaiah 62:6](../../../kjv/isaiah/62/6);
[Isaiah 62:7](../../../kjv/isaiah/62/7)),
**bring again**—that is,
restore. Or else, "return to" [MAURER].

**9.** ([Isaiah 14:7](../../../kjv/isaiah/14/7);
[Isaiah 14:8](../../../kjv/isaiah/14/8); [Isaiah 42:11](../../../kjv/isaiah/42/11)).
**redeemed**—spiritually
and nationally ([Isaiah 48:20](../../../kjv/isaiah/48/20)).

**10. made bare . . . arm**—metaphor
from warriors who bare their arm for battle ().
**all . . . earth . . . see . .
. salvation of . . . God**—The deliverance wrought by God for
Israel will cause all nations to acknowledge the Lord (). The partial fulfilment () is a forerunner of the future complete fulfilment.

**11.** ([Isaiah 48:20](../../../kjv/isaiah/48/20);
[Zechariah 2:6](../../../kjv/zechariah/2/6); [Zechariah 2:7](../../../kjv/zechariah/2/7)).
Long residence in Babylon made many loath to leave it: so as to
mystical Babylon ([Revelation 18:4](../../../kjv/revelation/18/4)).
**ye . . . that bear . . .
vessels of the Lord**—the priests and Levites, whose office it
was to carry the vessels of the temple ([Revelation 18:4](../../../kjv/revelation/18/4)). Nebuchadnezzar had carried them to Babylon ([Revelation 18:4](../../../kjv/revelation/18/4)). Cyrus restored them ([Revelation 18:4](../../../kjv/revelation/18/4)).
**be . . . clean**—by
separating yourselves wholly from Babylonian idolaters, mystical and
literal.

**12. not . . . with haste**—as
when ye left Egypt ([Exodus 12:33](../../../kjv/exodus/12/33);
[Exodus 12:39](../../../kjv/exodus/12/39); [Deuteronomy 16:3](../../../kjv/deuteronomy/16/3);
compare *Note,* see on [Deuteronomy 16:3](../../../kjv/deuteronomy/16/3)). Ye shall have time to cleanse yourselves and make
deliberate preparation for departure.
**Lord**—Jehovah, as your
Leader in front ([Isaiah 40:3](../../../kjv/isaiah/40/3);
[Exodus 23:20](../../../kjv/exodus/23/20); [Micah 2:13](../../../kjv/micah/2/13)).
**rereward**—literally,
"gather up," that is, to bring up the rear of your host.
The transition is frequent from the glory of Messiah in His advent to
reign, to His humiliation in His advent to suffer. Indeed, so are
both advents accounted one, that He is not said, in His second
coming, to be about to *return,* but to *come.*

**13.** Here the fifty-third chapter
ought to begin, and the fifty-second chapter end with . This section, from here to end of the fifty-third chapter
settles the controversy with the Jews, if Messiah be the person
meant; and with infidels, if written by Isaiah, or at any time before
Christ. The correspondence with the life and death of Jesus Christ is
so minute, that it could not have resulted from conjecture or
accident. An impostor could not have shaped *the course of events*
so as to have made his character and life appear to be a fulfilment
of it. The writing is, moreover, *declaredly prophetic.* The
quotations of it in the New Testament show: (1) that it was, before
the time of Jesus, a recognized part of the Old Testament; (2) that
it refers to Messiah ([Matthew 8:17](../../../kjv/matthew/8/17);
[Mark 15:28](../../../kjv/mark/15/28); [Luke 22:37](../../../kjv/luke/22/37);
[John 12:38](../../../kjv/john/12/38); [Acts 8:28-35](../../../kjv/acts/8/28-35);
[Romans 10:16](../../../kjv/romans/10/16); [1 Peter 2:21-25](../../../kjv/1-peter/2/21-25)).
The indirect allusions to it still more clearly prove the Messianic
interpretation; so universal was that interpretation, that it is
simply *referred to* in connection with the atoning virtue of
His death, without being formally quoted ([Mark 9:12](../../../kjv/mark/9/12);
[Romans 4:25](../../../kjv/romans/4/25); [1 Corinthians 15:3](../../../kjv/1-corinthians/15/3);
[2 Corinthians 5:21](../../../kjv/2-corinthians/5/21); [1 Peter 1:19](../../../kjv/1-peter/1/19);
[1 Peter 2:21-25](../../../kjv/1-peter/2/21-25); [1 John 3:5](../../../kjv/1-john/3/5)).
The genuineness of the passage is certain; for the Jews *would*
not have forged it, since it is opposed to *their* notion of
Messiah, as a triumphant temporal prince. The Christians *could*
not have forged it; for the Jews, the enemies of Christianity, are
"our librarians" [PALEY].
The Jews try to evade its force by the figment of two Messiahs, one a
suffering Messiah (Ben Joseph), the other a triumphant Messiah (Ben
David). HILLEL maintained
that Messiah has already come in the person of Hezekiah. BUXTORF
states that many of the modern Rabbins believe that He has been come
a good while, but will not manifest Himself because of the sins of
the Jews. But the ancient Jews, as the Chaldee paraphrast, Jonathan,
refer it to Messiah; so the *Medrasch Tauchuma* (a commentary on
the Pentateuch); also Rabbi Moses Haddarschan (see HENGSTENBERG,
*Christology of the Old Testament*). Some explain it of *the
Jewish people,* either in the Babylonish exile, or in their
present sufferings and dispersion. Others, the *pious* portion
of the nation taken collectively, whose sufferings made a vicarious
satisfaction for the ungodly. Others, Isaiah, or Jeremiah [GESENIUS],
the *prophets collectively.* But an *individual* is plainly
described: he suffers *voluntarily, innocently,* patiently, and
as the efficient cause of the righteousness of His people, which
holds good of none other but Messiah ([Isaiah 53:4-6](../../../kjv/isaiah/53/4-6);
[Isaiah 53:9](../../../kjv/isaiah/53/9); [Isaiah 53:11](../../../kjv/isaiah/53/11);
contrast [Jeremiah 20:7](../../../kjv/jeremiah/20/7); [Jeremiah 15:10-21](../../../kjv/jeremiah/15/10-21);
[Psalms 137:8](../../../kjv/psalms/137/8); [Psalms 137:9](../../../kjv/psalms/137/9)).
[Isaiah 53:9](../../../kjv/isaiah/53/9) can hold good of none
other. The objection that the sufferings ([Isaiah 53:9](../../../kjv/isaiah/53/9)) referred to are represented as *past,* the
glorification alone as future ([Isaiah 52:13-15](../../../kjv/isaiah/52/13-15);
[Isaiah 53:11](../../../kjv/isaiah/53/11); [Isaiah 53:12](../../../kjv/isaiah/53/12))
arises from not seeing that the prophet takes his stand *in the
midst* of the scenes which he describes as future. The greater
nearness of the first advent, and the interval between it and the
second, are implied by the use of the *past tense* as to the
first, the *future* as to the second.
**Behold**—awakening
attention to the striking picture of Messiah that follows (compare
[John 19:5](../../../kjv/john/19/5); [John 19:14](../../../kjv/john/19/14)).
**my servant**—Messiah ([John 19:14](../../../kjv/john/19/14)).
**deal prudently**—rather,
"prosper" [GESENIUS]
as the parallel clause favors ([John 19:14](../../../kjv/john/19/14)). Or, uniting both meanings, "shall reign well"
[HENGSTENBERG]. This verse
sets forth in the beginning the ultimate issue of His sufferings, the
description of which follows: the conclusion ([John 19:14](../../../kjv/john/19/14)) corresponds; the section ([Isaiah 52:13](../../../kjv/isaiah/52/13);
[Isaiah 53:12](../../../kjv/isaiah/53/12)) begins as it ends with
His final glory.
**extolled**—elevated
([Mark 16:19](../../../kjv/mark/16/19); [Ephesians 1:20-22](../../../kjv/ephesians/1/20-22);
[1 Peter 3:22](../../../kjv/1-peter/3/22)).

**14, 15.** Summary of Messiah's
history, which is set forth more in detail in the fifty-third
chapter. "Just as many were astonished (accompanied with
*aversion,* [Jeremiah 18:16](../../../kjv/jeremiah/18/16);
[Jeremiah 19:8](../../../kjv/jeremiah/19/8)), c. his visage, c. so
shall He sprinkle," c. Israel in this answers to its antitype
Messiah, now "an *astonishment* and byword" ([Jeremiah 19:8](../../../kjv/jeremiah/19/8)), hereafter about to be a blessing and means of salvation
to many nations ([Isaiah 2:2](../../../kjv/isaiah/2/2); [Isaiah 2:3](../../../kjv/isaiah/2/3);
[Micah 5:7](../../../kjv/micah/5/7)).
**thee; his**—Such changes
of persons are common in *Hebrew* poetry.
**marred**—*Hebrew,*
"disfigurement"; abstract for concrete; not only
disfigured, but *disfigurement itself.*
**more than man**—CASTALIO
translates, "so that it was no longer that of a man"
(compare [Psalms 22:6](../../../kjv/psalms/22/6)). The more
perfect we may suppose the "body prepared" ([Psalms 22:6](../../../kjv/psalms/22/6)) for Him by God, the sadder by contrast was the "marring"
of His visage and form.

**15. sprinkle many**—GESENIUS,
for the antithesis to "be astonished," translates, "shall
cause . . . to exult." But the word universally in the Old
Testament means either *to sprinkle with blood,* as the high
priest makes an expiation ([Leviticus 4:6](../../../kjv/leviticus/4/6);
[Leviticus 16:18](../../../kjv/leviticus/16/18); [Leviticus 16:19](../../../kjv/leviticus/16/19));
or *with water,* to purify ([Leviticus 16:19](../../../kjv/leviticus/16/19); compare as to the Spirit, [Leviticus 16:19](../../../kjv/leviticus/16/19)), both appropriate to Messiah ([John 13:8](../../../kjv/john/13/8);
[Hebrews 9:13](../../../kjv/hebrews/9/13); [Hebrews 9:14](../../../kjv/hebrews/9/14);
[Hebrews 10:22](../../../kjv/hebrews/10/22); [Hebrews 12:24](../../../kjv/hebrews/12/24);
[1 Peter 1:2](../../../kjv/1-peter/1/2)). The antithesis is
sufficient without any forced rendering. *Many* were astonished;
so *many* (not merely men, but) *nations* shall be
sprinkled. They were amazed at such an *abject person claiming to
be Messiah;* yet it is He who shall *justify and purify.* Men
were *dumb with the amazement of scorn* at one marred more than
the lowest of men, yet the *highest:* even *kings* ([Isaiah 49:7](../../../kjv/isaiah/49/7);
[Isaiah 49:23](../../../kjv/isaiah/49/23)) shall be *dumb with
awe and veneration* ("shut . . . mouths"; [Job 29:9](../../../kjv/job/29/9);
[Job 29:10](../../../kjv/job/29/10); [Micah 7:16](../../../kjv/micah/7/16)).
**that . . . not . . . told
them**—the reason why kings shall so venerate them; the wonders
of redemption, which had not been before told them, shall then be
announced to them, wonders such as they had never heard or seen
parallelled ([Isaiah 55:1](../../../kjv/isaiah/55/1); [Romans 15:21](../../../kjv/romans/15/21);
[Romans 16:25](../../../kjv/romans/16/25); [Romans 16:26](../../../kjv/romans/16/26)).

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