Verse-by-Verse Bible Commentary
Isaiah 52:1

Clarke's Commentary

CHAPTER LII

Jerusalem, in manifest allusion to the strong figure employed

in the close of the preceding chapter, is represented as fallen

asleep in the dust, and in that helpless state bound by her

enemies. The prophet, with all the ardour natural to one who

had such joyful news to communicate, bids her awake, arise, put

on her best attire, (holiness to the Lord,) and ascend her

lofty seat; and then he delivers the message he had in charge,

a very consolatory part of which was, that "no more should

enter into her the uncircumcised and the polluted," 1-6.

Awaking from her stupefaction, Jerusalem sees the messenger of

such joyful tidings on the eminence from which he spied the

coming deliverance. She expresses, in beautiful terms, her joy

at the news, repeating with peculiar elegance the words of the

crier, 7.

The rapturous intelligence, that Jehovah was returning to

resume his residence on his holy mountain, immediately spreads

to others on the watch, who all join in the glad acclamation, 8;

and, in the ardour of their joy, they call to the very ruins of

Jerusalem to sing along with them, because Jehovah maketh bare

his holy arm in the sight of all the nations, and all the ends

of the earth are about to see the salvation of Israel's God,

9, 10.

To complete the deliverance, they are commanded to march in

triumph out of Babylon, earnestly exhorted to have nothing to

do with any of her abominations, and assured that Jehovah will

guide them in all their way, 11, 12.

The prophet then passes to the procuring cause of this great

blessedness to the house of Israel in particular, and to the

world in general, viz., the humiliation, sufferings, death,

burial, resurrection, and ascension of Jesus Christ; a very

celebrated and clear prophet which takes up the remainder of

this and the whole of the following chapter.

NOTES ON CHAP. LII

Verse Isaiah 52:1. There shall no more come into thee — For יבא yabo, "shall come," לבא lebo, "to come," is the reading of five of Kennicott's and two of De Rossi's MSS. This is the better reading, כי לא יוסיף לבא ki lo yosiph lebo, "There shall not add to come."

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

Bridgeway Bible Commentary

Joy in Jerusalem (52:1-12)

In view of these promises, the prophet urges the captive Jews to prepare for the return to Jerusalem. The city that heathen armies defiled and destroyed will be rebuilt, to become strong, holy and beautiful again (52:1-2).
God will redeem his people from slavery, but he will not pay the slave-owner (Babylon) any ransom (3). In earlier days the Israelites were made slaves in Egypt, even though they went there in peace. They then established themselves in Canaan, but again they fell into bondage. Some were taken captive to Assyria, and now the rest are slaves in Babylon. The oppressor nations paid nothing for their slaves, and God will pay nothing to release the slaves. Rather, he will punish the slave-owners, particularly since they have mocked him (4-5). Then the doubting Israelites will see clearly that their God is the controller of history (6).
Overjoyed at this reminder of the triumph of God, the prophet pictures a messenger going from Babylon to Jerusalem to announce the good news that God reigns supreme. The people of Israel will return and Jerusalem will be rebuilt (7). He pictures the watchmen in Jerusalem rejoicing as they see the first lot of exiles returning to the city. Onlookers from other nations will see God’s power displayed (8-10).

As he pictures the first exiles leaving Babylon, the prophet reminds those carrying the temple vessels to keep themselves ceremonially clean (11; cf. Ezra 1:7-11). He cannot help but contrast the quiet and orderly departure on this occasion with the hurried exodus from Egypt when Israel set out for its land the first time (12).

Israel and the Messiah

The fourth Servant Song (52:13-53:12) emphasizes the contrast between Israel’s sufferings at the hands of the Babylonians and the coming glory in the restored nation. The song, however, does more than merely contrast suffering and glory. It reveals that the two are inseparably connected, that suffering is necessary before glory. It shows for the first time that the servant must die. He must bear punishment of sin before he can enjoy the glory that God has promised.
Previous statements in the book have made it clear that Israel is the servant who has sinned, who is punished, and who looks for future glory (see 41:8; 42:19-25; 49:5-7). But this song makes it clear that the removal of sin and the blessings of glory are possible only as another takes the punishment on behalf of the sinful servant. Yet the one who bears Israel’s sin is also called God’s servant. The servant dies for the servant; the suffering servant dies for the sinful servant.
It may be, then, that the Israel of the exile suffered for the sins of Israel of former generations; or that the faithful remnant in exile suffered because of the sins of the people as a whole in exile. The suffering, however, is not only because of Israel’s sins, but to take away Israel’s sins. Certain sins of Israel, such as idolatry, were removed through the exile, but the removal of sin in its fullest sense could come about only through Jesus the Messiah. Jesus was the ideal Israel, the perfect servant, who takes away his people’s sin through bearing the punishment for them (Matthew 1:21; Hebrews 2:14-17).

Jesus does even more than that. He dies for the sin not only of Israel, but also of the world. Only in him do people have complete forgiveness of sin, and only in him will they experience future glory (John 1:29; Hebrews 2:9-10).

The fourth Servant Song speaks of Israel’s sufferings at the hands of the Babylonians and its glory in the rebuilt Jerusalem. But those events do not fully satisfy the language of the song. They are but dim pictures of the sufferings of Christ and the glory that follows (1 Peter 1:11).

Coffman's Commentaries on the Bible

“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!”Adam Clarke’s Commentary, Vol. IV, p. 201. 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,”Peake’s Commentary Series, p. 466. 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.

Barnes' Notes on the Whole Bible

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

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

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

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

Calvin's Commentary on the Bible

1.Awake, awake. He confirms the former doctrine, in order still more to arouse the people who had been weighed down by grief and sorrow. These things were necessary to be added as spurs, that the doctrine might more easily penetrate into their drowsy and stupified hearts; for he addresses the Church, which appeared to be in a benumbed and drowsy condition, and bids her “awake,” that she may collect her strength and revive her courage, he repeats it a second time, and with great propriety; for it is difficult to arouse and reanimate those whose hearts have been struck, and even laid prostrate, by a sense of God’s anger.

Put on thy strength. As if he had said, “Formerly thou wast dejected, and wallowedst in filth and pollution; now prepare for a happy and prosperous condition, to which the Lord will restore thee.” Thus he contrasts “strength” with despondency, such as is usually found when affairs are desperate; and he contrasts garments of beauty with filth and pollution.

For henceforth there shall not come to thee. The reason assigned by him is, that henceforth God will not permit wicked men to indulge their sinful inclinations for destroying it. Freed from their tyranny, the Church already has cause to rejoice; and security for the future holds out solid ground for joy and gladness. Yet Isaiah exhorts us to mutual congratulation when God is reconciled to his Church; and indeed if we have any piety in us, we ought to be deeply affected by her condition, that we may rejoice in her prosperity, and be grieved in her adversity. ⁽³⁷⁾ In short, it ought to be the height of our gladness, as also the Psalmist says,

“Let my tongue cleave to my jaws, if I remember not thee, and if thou be not the crown of my gladness.” (Psalms 137:6.)

By the word come, he means what we commonly express by the phrase, (Avoir e entree,) “to have access.”

By the uncircumcised and unclean, he means all irreligious persons who corrupt the worship of God and oppress consciences by tyranny. It was customary to apply the term “uncircumcised” to all who were estranged from the Church, which had for its symbol “circumcision,” by which all believers were distinguished. But as very many persons, though they bore this outward mark of the covenant, were not better than others, in order to remove all doubt, he added the word “unclean;” for the mark of “circumcision is nothing in itself,” (Galatians 5:6,) and (unless, as Paul says, there be added purity of heart) “is even reckoned uncircumcision.” (Romans 2:25,) Accordingly, he declares that henceforth such persons shall not be admitted into the Church, in order that, by the removal of corruptions, and the restoration of the worship of God, she may possess perfect joy. Yet I do not object to viewing these words as applied to outward foes, whom he calls by hateful names, that even the severity of the punishment may warn the Jews of the heinousness of their offenses.

(37) “Pour rire et chanter quand elle florit, et pleurer lors qu’elle est persecutee.” “To laugh and sing when she is flourishing, and to weep when she is persecuted.”

Smith's Bible Commentary

Chapter 52

Now again God cries for them.

Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem ( Isaiah 52:1 ),

There's a day coming of just, "Put on your glorious garments and get ready for the big celebration, O Jerusalem."

the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean ( Isaiah 52:1 ).

Jerusalem's going to be cleaned out of the filth that is presently a part of that whole city there. It is, to me, an extremely sad and tragic thing to see the city of Jerusalem today-though there is always sort of an awe and a wonder about it-yet there is so much prostitution there in the old city, such a ready availability of drugs. You go by the shops and these guys all have the little hashish pipes or the hoses from the thing and you get the smell and you think, "Oh God, this is the holy city! The city that You have chosen above all the cities of the earth to place Your name." And oh, the stuff that goes on there today. The cursing, the anger, the bitterness, the strife, the evil; and you long for that day when Jerusalem shall again be the city of God, the city of righteousness, the light to the whole world. And so God says the time is coming.

Now, "Awake, awake; put on thy strength, O Zion; put on your beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean." This is the day when the Lord has returned and establishes His kingdom.

Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. For thus saith the LORD, Ye have sold yourselves for nothing; but you will be redeemed without money ( Isaiah 52:2-3 ).

"We have been redeemed," Peter said, "not with silver and gold. Not with money, but with the precious blood of Jesus Christ" ( 1 Peter 1:18-19 ). You sold yourselves for nothing. And how true that is of people today. They're selling themselves for nothing. Jesus said, "What should it profit a man, if he gained the whole world, and lost his own soul? Or what shall a man give in exchange for his soul?" ( Mark 8:36-37 ) Interesting question.

What would you give in exchange for your soul? If Satan should come to you and say, "Hey, buddy, name your price. I want to buy your soul. How much will you charge?" What would you charge Satan for your soul? What kind of a price would you put on it? Would you take a million bucks for your soul? How about five million? What would a man give in exchange for his soul? When you look at it that way, you say, "Hey man, there's nothing I would take for my soul. That's eternity. I don't want eternity in the kingdom of darkness. There's nothing I would take for it. It's priceless." That's the way God looks at it. He looks at your soul as priceless. But the unfortunate thing, though the person may say, "Man, I wouldn't sell for a million, or I wouldn't sell for five," they're selling it for nothing. You're absolutely getting nothing from Satan but a bunch of dirt. Selling out their soul for nothing. And how foolish it is that man would sell his soul for nothing. And God said, "That's what happened. Hey, you sold yourself for nothing. But I'm going to redeem you, but not with money." And so as we get into chapters 52 and 53, we find the price of redemption that God was willing to give in order to redeem man unto Himself.

For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there ( Isaiah 52:4 );

That is the time of Jacob.

and the Assyrian oppressed them without cause. Now therefore, what have I here, saith the LORD, that my people is taken away for nothing? they that rule over them make them to howl, saith the LORD; and my name is continually blasphemed every day. 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 ( Isaiah 52:4-6 ).

Jesus came to His own; His own received Him not. They did not recognize Him. But the day will come when they will.

How beautiful upon the mountains are the feet of him that bringeth good tidings ( Isaiah 52:7 ),

And the word good tidings is the word gospel.

that publisheth peace; that bringeth the gospel of good, that publisheth salvation; that saith unto Zion, Your God reigns! ( Isaiah 52:7 )

Oh, how beautiful on the mountain the feet of those that bear good tidings, the gospel of Jesus Christ, that publish forth the good news of peace that man can have with God. "That saith to Zion, Your God reigns!"

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 ( Isaiah 52:8 ).

When God brings again the captivity of Zion, we were as those who were in a dream, it said. Then they will see eye to eye.

Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem. 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. Depart ye, depart ye, go out from there, touch no unclean thing; go you out of the midst of her; be ye clean, that bear the vessels of the LORD ( Isaiah 52:9-11 ).

Jesus in the New Testament, or the Spirit urges us through the writings of Paul, "Come ye apart from her, and be ye separate, saith the Lord, touch not the unclean thing. And I will be a Father unto you, and you shall be my sons and daughters" ( 2 Corinthians 6:17-18 ). And here again, the call of separation from God. The separation of ourselves from the world and from the policies of the world. "Be not conformed to the world, but be ye transformed by the renewing of your mind" ( Romans 12:2 ). "Love not the world, neither the things that are in the world. For he that hath the love of the world in his heart hath not the love of the Father" ( 1 John 2:15 ). And so God's call to His people to come out of the world. "Depart, depart from the world, touch no unclean thing; go out of the midst of her; be clean, ye that bear the vessels of the Lord."

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 behind you ( Isaiah 52:12 ).

God will be in front of you, behind you. So God's glorious leading and protection from the rear. "

Dr. Constable's Expository Notes

God called on Israel to awake and to be strong (in the strength that God provides). The Israelites did not need to call on Him to awake and to be strong, as they had done (Isaiah 51:9). He was ready to save them. But were they ready to trust Him for their salvation (cf. Isaiah 40:27-31; Isaiah 42:23-25; Isaiah 43:22-24; Isaiah 45:9-13; Isaiah 45:15; Isaiah 45:18-19; Isaiah 46:8-13; Isaiah 48:1-22; Isaiah 49:14 to Isaiah 50:3)? The Lord instructed the people of Zion to put on the beautiful garments of salvation that God would provide for them. How He would provide salvation for them is the subject of the next Servant Song (Isaiah 52:13 to Isaiah 53:12). God saw His people as comprising a holy city, and they needed to view themselves that way too, as holy people (cf. Isaiah 4:2-6; 1 Corinthians 1:2). References to Jerusalem as "the holy city" appear in Nehemiah 11:1; Nehemiah 11:18; Isaiah 48:2; Isaiah 52:1; Daniel 9:24; Matthew 4:5; Matthew 27:53; and Revelation 11:2. The Lord would forbid any uncommitted and unclean people from having a part in His future for them.

"Notwithstanding the priestly house of Aaron and the royal house of David, the ideal of a royal, priestly people (Exodus 19:4-6) had never been realized, but while Zion slept (1a) a marvel occurred so that on waking she finds new garments laid out (1bc), expressive of a new status of holiness (1d)." [Note: Motyer, p. 416. Cf. Zechariah 3.]

Dr. Constable's Expository Notes

Released Zion 52:1-12

God next called on His people to prepare to receive the salvation that He would provide for them. They would have to lay hold of it by faith for it to benefit them.

"The third ’wake-up call’ (Isaiah 52:1-6) is also addressed to Jerusalem and is a command not only to wake up but to dress up! It is not enough for her to put off her stupor (Isaiah 51:17-23); she must also put on her glorious garments." [Note: Wiersbe, p. 57.]

The first "wake-up call" is in Isaiah 51:9-16.

Gill's Exposition of the Whole Bible

Awake, awake, put on thy strength, O Zion,.... Aben Ezra says, all interpreters agree that this prophecy is yet to be fulfilled, and so it is: by Zion is meant the church in Gospel times, in the latter day glory, which is called upon to awake out of sleep; and this repeated to show what a deep sleep had fallen on her, the danger she was in through it, and the vehemency of the speaker, or the great concern the Lord had for her; and this is the very state and case of the church of Christ now, and the prophecy respects our times, and what follow. There is a general carnal security, and spiritual drowsiness, which has seized the people of God; a non-exercise of grace among them, at least it is not a lively one; a sluggishness to and in duty; a contentment in the external performance of it; an indifference about the cause of Christ, and power of religion; and an unconcernedness about the truths and ordinances of the Gospel, the discipline of Christ's house, and the honour of it; which the enemy takes the advantage of, and sows his tares of false doctrine and worship; wherefore it is high time to "awake" out of sleep, and to "put on strength", or "clothe" e with it, and do the Lord's will, and work and oppose the enemy. Saints are weak in themselves, but they have strength in Christ, and on him should they wait, to him should they look, and on him should they exercise faith for it; they should put on the whole armour of God, clothe themselves with it, resume courage, pluck up a good heart and spirit, and not fear any difficulties, dangers, and enemies.

Put on thy beautiful garments, O Jerusalem, the holy city; another name for the Gospel church, see Hebrews 12:22, and which is called "the holy city"; referring to the times in the latter day, when holiness shall more appear and prevail in the churches; when saints shall be built up in their holy faith, and more closely attend to holy ordinances, and walk in an holy conversation and godliness; and especially the New Jerusalem church state will answer to this name, and so it is called,

Revelation 21:2, and when the saints will "put on" their "beautiful garments", as on holy days, and times of rejoicing; their mourning will be over, and all signs of it shall be laid aside; the witnesses will no more prophesy in sackcloth; the marriage of the Lamb will be come; the bride made ready, being clothed with fine linen, clean and white, the righteousness of the saints, the garments of Christ's salvation, and the robe of his righteousness; which are the beautiful garments here meant, which serve for many, and answer all the purposes of a garment; as to cover nakedness, preserve from the inclemency of the weather, keep warm and comfortable, beautify and adorn; and beautiful they are, being all of a piece, large and long, pure and spotless, rich and glorious, and which make those beautiful that wear them; and though, being once on, they are never off again; yet saints sometimes are remiss in their acts of faith in putting them on, to which they are here exhorted; see Revelation 19:7,

for henceforth there shall no more come into thee the uncircumcised and the unclean; this shows that the prophecy cannot be understood of Jerusalem literally, nor of the times of the Babylonish captivity, and deliverance from it, since after this the uncircumcised and the unclean did enter into it, Antiochus Epiphanes, Pompey, and the Romans; but of the mystical Jerusalem, the church of Christ, in the latter day, the spiritual reign of Christ; when the Gentiles, the Papists, meant by the uncircumcised and the unclean, shall no more "come against" them, as the words f may be rendered, and persecute them; and when there will be no more a mixture of Papists and Protestants, of heretics and orthodox, of hypocrites and saints; and when there will be few or none under a profession but will have the truth of grace in them; when every pot and vessel in Jerusalem will be holiness to the Lord, and the Heathen will be perished out of the land, Zechariah 14:21, and especially this will be true in the personal reign of Christ, in the New Jerusalem church state, into which nothing shall enter that defiles, or makes an abomination, and a lie, Revelation 21:27.

e לבשי עזך ενδυσαι την ισχυν βου, Sept.; "induere fortitudine tua", V. L. "induere robur tunm", Vitringa. f יבא בך "non veniet contra te", Gataker; "non perget invadere te", Junius Tremellius "non pergent", Piscator.

Henry's Complete Commentary on the Bible

      1 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.   2 Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.   3 For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money.   4 For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause.   5 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.   6 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.

      Here, I. God's people are stirred up to appear vigorous for their own deliverance, Isaiah 52:1; Isaiah 52:2. They had desired that God would awake and put on his strength,Isaiah 51:9; Isaiah 51:9. Here he calls upon them to awake and put on their strength, to bestir themselves; let them awake from their despondency, and pluck up their spirits, encourage themselves and one another with the hope that all will be well yet, and no longer succumb and sink under their burden. Let them awake from their distrust, look above them, look about them, look into the promises, look into the providences of God that were working for them, and let them raise their expectations of great things from God. Let them awake from their dullness, sluggishness, and incogitancy, and raise up their endeavours, not to take any irregular courses for their own relief, contrary to the law of nations concerning captives, but to use all likely means to recommend themselves to the favour of the conqueror and make an interest with him. God here gives them an assurance, 1. That they should be reformed by their captivity: There shall no more come into thee the uncircumcised and the unclean (Isaiah 52:1; Isaiah 52:1); their idolatrous customs should be no more introduced, or at least not harboured; for when by the marriage of strange wives, in Ezra's time and Nehemiah's, the unclean crept in, they were soon by the vigilance and zeal of the magistrates expelled again, and care was taken that Jerusalem should be a holy city. Thus the gospel Jerusalem is purified by the blood of Christ and the grace of God, and made indeed a holy city. 2. That they should be relieved and rescued out of their captivity, that the bands of their necks should be loosed, that they should not now be any longer oppressed, nay, that they should not be any more invaded, as they had been: There shall no more come against thee (so it may be read) the uncircumcised and the clean. The heathen shall not again enter into God's sanctuary and profane his temple, Psalms 79:1. This must be understood with a condition. If they keep close to God, and keep in with him, God will keep off, will keep out of the enemy; but, if they again corrupt themselves, Antiochus will profane their temple and the Romans will destroy it. However, for some time they shall have peace. And to this happy change, now approaching, they are here called to accommodate themselves. (1.) Let them prepare for joy: "Put on thy beautiful garments, no longer to appear in mourning weeds and the habit of thy widowhood. Put on a new face, a smiling countenance, now that a new and pleasant scene begins to open." The beautiful garments were laid up then, when the harps were hung on the willow trees; but, now there is occasion for both, let both be resumed together. "Put on thy strength, and, in order to that, put on thy beautiful garments, in token of triumph and rejoicing." Note, The joy of the Lord will be our strength (Nehemiah 8:10), and our beautiful garments will serve for armour of proof against the darts of temptation and trouble. And observe, Jerusalem must put on her beautiful garments when she becomes a holy city, for the beauty of holiness is the most amiable beauty, and the more holy we are the more cause we have to rejoice. (2.) Let them prepare for liberty: "Shake thyself from the dust in which thou hast lain, and into which thy proud oppressors have trodden thee (Isaiah 51:23; Isaiah 51:23), or into which thou hast in thy extreme sorrow rolled thyself." Arise, and set up; so it may be read. "O Jerusalem! prepare to get clear of all the marks of servitude thou hast been under and to shift thy quarters: Loose thyself from the bands of thy neck; be inspired with generous principles and resolutions to assert thy own liberty." The gospel proclaims liberty to those who were bound with fears and makes it their duty to take hold of their liberty. Let those who have been weary and heavily laden under the burden of sin, finding relief in Christ, shake themselves from the dust of their doubts and fears and loose themselves from those bands; for, if the Son make them free, they shall be free indeed.

      II. God stirs up himself to appear jealous for the deliverance of his people. He here pleads their cause with himself, and even stirs up himself to come and save them, for his reasons of mercy are fetched from himself. Several things he here considers.

      1. That the Chaldeans who oppressed them never acknowledged God in the power they gained over his people, any more than Sennacherib did, who, when God made use of him as an instrument for the correction and reformation of his people, meant not so, Isaiah 10:6; Isaiah 10:7. "You have sold yourselves for nought; you got nothing by it, nor did I," Isaiah 52:3; Isaiah 52:3. (God considers that when they by sin had sold themselves he himself, who had the prior, nay, the sole, title to them, did not increase his wealth by their price,Psalms 44:12. They did not so much as pay their debts to him with it; the Babylonians gave him no thanks for them, but rather reproached and blasphemed his name upon that account.) "And therefore they, having so long had you for nothing, shall at last restore you for nothing: You shall be redeemed without price," as was promised, Isaiah 45:13; Isaiah 45:13. Those that give nothing must expect to get nothing; however, God is a debtor to no man.

      2. That they had been often before in similar distress, had often smarted for a time under the tyranny of their task-masters, and therefore it was a pity that they should now be left always in the hand of these oppressors (Isaiah 52:4; Isaiah 52:4): "My people went down into Egypt, in an amicable way to settle there; but they enslaved them, and ruled them with rigour." And then they were delivered, notwithstanding the pride, and power, and policies of Pharaoh. And why may we not think God will deliver his people now? At other times the Assyrian oppressed the people of God without cause, as when the ten tribes were carried away captive by the king of Assyria; soon afterwards Sennacherib, another Assyrian, with a destroying army oppressed and made himself master of all the defenced cities of Judah. The Babylonians might not unfitly be called Assyrians, their monarchy being a branch of the Assyrians; and they now oppressed them without cause. Though God was righteous in delivering them into their hands, they were unrighteous in using them as they did, and could not pretend a dominion over them as their subjects, as Pharaoh might when they were settled in Goshen, part of his kingdom. When we suffer by the hands of wicked and unreasonable men it is some comfort to be able to say that as to them it is without cause, that we have not given them any provocation, Psalms 7:3-5, c.

      3. That God's glory suffered by the injuries that were done to his people (Isaiah 52:5; Isaiah 52:5): What have I here, what do I get by it, that my people are taken away for nought? God is not worshipped as he used to be in Jerusalem, his altar there is gone and his temple in ruins; but if, in lieu of that, he were more and better worshipped in Babylon, either by the captives or by the natives, it were another matter--God might be looked upon as in some respects a gainer in his honour by it; but, alas! it is not so. (1.) The captives are so dispirited that they cannot praise him; instead of this they are continually howling, which grieves him and moves his pity; Those that rule over them make them to howl, as the Egyptians of old made them to sigh, Exodus 2:23. So the Babylonians now, using them more hardly, extorted from them louder complaints and made them to howl. This gives us no pleasing idea of the temper the captives were now in; their complaints were not so rational and pious as they should have been, but brutish rather; they howled,Hosea 7:14. However God heard them, and came down to deliver them, as he did out of Egypt, Exodus 3:7; Exodus 3:8. (2.) The natives are so insolent that they will not praise him, but, instead of that, they are continually blaspheming, which affronts him and moves his anger. They boasted that they were too hard for God because they were too hard for his people, and set him at defiance, as unable to deliver them, and thus his name continually every day was blasphemed among them. When they praised their own idols they lifted up themselves against the Lord of heaven,Daniel 5:23. "Now," says God, "this is not to be suffered. I will go down to deliver them; for what honour, what rent, what tribute of praise have I from the world, when my people, who should be to me for a name and praise, are to me for a reproach? For their oppressors will neither praise God themselves nor let them do it." The apostle quotes this with application to the wicked lives of the Jews, by which God was dishonoured among the Gentiles then, as much as now he was by their sufferings, Romans 2:23; Romans 2:24.

      4. That his glory would be greatly manifested by their deliverance (Isaiah 52:6; Isaiah 52:6): "Therefore, because my name is thus blasphemed, I will arise, and my people shall know my name, my name Jehovah." By this name he had made himself known in delivering them out of Egypt, Exodus 6:3. God will do something to vindicate his own honour, something for his great name; and his people, who have almost lost the knowledge of it, shall know it to their comfort and shall find it their strong tower. They shall know that God's providence governs the world, and all the affairs of it, that it is he who speaks deliverance for them by the word of his power, that it is he who speaks deliverance for them by the word of his power, that it is he only, who at first spoke and it was done. They shall know that God's word, which Israel is blessed with above other nations, shall without fail have its accomplishment in due season, that it is he who speaks by the prophet; it is he, and they do not speak of themselves; for not one iota or tittle of what they say shall fall to the ground.