Awake, awake! Put on your strength, Zion. Put on your beautiful garments, Jerusalem, the holy city: for from now on the uncircumcised and the unclean will no more come into you.
Parallel Translations
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Awake, awake! Put on your strength, Zion. Put on your beautiful garments, Jerusalem, the holy city: for from now on the uncircumcised and the unclean will no more come into you.
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Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.
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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.
Cross-references (32)
Passages linked to Isaiah 52:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Revelation 21:27 There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the Lamb’s book of life.
- Isaiah 51:17 Awake, awake! Stand up, Jerusalem, you who have drunk from Yahweh’s hand the cup of his wrath. You have drunken the bowl of the cup of staggering, and drained it.
- Zechariah 3:4 He answered and spoke to those who stood before him, saying, “Take the filthy garments off him.” To him he said, “Behold, I have caused your iniquity to pass from you, and I will clothe you with rich clothing.”
- Revelation 21:2 I saw the holy city, New Jerusalem, coming down out of heaven from God, prepared like a bride adorned for her husband.
- Isaiah 51:9 Awake, awake, put on strength, arm of Yahweh! Awake, as in the days of old, the generations of ancient times. Isn’t it you who cut Rahab in pieces, who pierced the monster?
- Isaiah 35:8 A highway will be there, a road, and it will be called “The Holy Way”. The unclean shall not pass over it, but it will be for those who walk in the Way. Wicked fools shall not go there.
- Isaiah 48:2 for they call themselves citizens of the holy city, and rely on the God of Israel; Yahweh of Armies is his name.
- Ephesians 6:10 Finally, be strong in the Lord, and in the strength of his might.
- Nahum 1:15 Behold, on the mountains the feet of him who brings good news, who publishes peace! Keep your feasts, Judah! Perform your vows, for the wicked one will no more pass through you. He is utterly cut off.
- Haggai 2:4 Yet now be strong, Zerubbabel,’ says Yahweh. ‘Be strong, Joshua, son of Jehozadak, the high priest. Be strong, all you people of the land,’ says Yahweh, ‘and work, for I am with you,’ says Yahweh of Armies.
- Matthew 4:5 Then the devil took him into the holy city. He set him on the pinnacle of the temple,
- Romans 13:14 But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.
- Exodus 28:2 You shall make holy garments for Aaron your brother, for glory and for beauty.
- Exodus 28:40 “You shall make tunics for Aaron’s sons. You shall make sashes for them. You shall make headbands for them, for glory and for beauty.
- Nehemiah 11:1 The princes of the people lived in Jerusalem. The rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts in the other cities.
- Isaiah 1:21 How the faithful city has become a prostitute! She was full of justice. Righteousness lodged in her, but now there are murderers.
- Isaiah 26:2 Open the gates, that the righteous nation may enter: the one which keeps faith.
- Isaiah 60:21 Then your people will all be righteous. They will inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified.
- Isaiah 61:10 I will greatly rejoice in Yahweh! My soul will be joyful in my God, for he has clothed me with the garments of salvation. He has covered me with the robe of righteousness, as a bridegroom decks himself with a garland and as a bride adorns herself with her jewels.
- Ezekiel 44:9 The Lord Yahweh says, “No foreigner, uncircumcised in heart and uncircumcised in flesh, shall enter into my sanctuary, of any foreigners who are among the children of Israel.
- Daniel 10:16-19 Behold, one in the likeness of the sons of men touched my lips. Then I opened my mouth, and spoke and said to him who stood before me, “My lord, by reason of the vision my sorrows have overtaken me, and I retain no strength. For how can the servant of this my lord talk with this my lord? For as for me, immediately there remained no strength in me. There was no breath left in me.” Then one like the appearance of a man touched me again, and he strengthened me. He said, “Greatly beloved man, don’t be afraid. Peace be to you. Be strong. Yes, be strong.” When he spoke to me, I was strengthened, and said, “Let my lord speak; for you have strengthened me.”
- Zechariah 14:20-21 In that day there will be on the bells of the horses, “HOLY TO YAHWEH”; and the pots in Yahweh’s house will be like the bowls before the altar. Yes, every pot in Jerusalem and in Judah will be holy to Yahweh of Armies; and all those who sacrifice will come and take of them, and cook in them. In that day there will no longer be a Canaanite in the house of Yahweh of Armies.
- Luke 15:22 “But the father said to his servants, ‘Bring out the best robe, and put it on him. Put a ring on his hand, and sandals on his feet.
- Ephesians 4:24 and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
- Revelation 19:8 It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints.
- Revelation 19:14 The armies which are in heaven followed him on white horses, clothed in white, pure, fine linen.
- Psalms 110:3 Your people offer themselves willingly in the day of your power, in holy array. Out of the womb of the morning, you have the dew of your youth.
- Isaiah 1:26 I will restore your judges as at the first, and your counselors as at the beginning. Afterward you shall be called ‘The city of righteousness, a faithful town.’
- Isaiah 61:3 to provide for those who mourn in Zion, to give to them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they may be called trees of righteousness, the planting of Yahweh, that he may be glorified.
- Jeremiah 31:23 Yahweh of Armies, the God of Israel, says: “Yet again they will use this speech in the land of Judah and in its cities, when I reverse their captivity: ‘Yahweh bless you, habitation of righteousness, mountain of holiness.’
- Daniel 10:9 Yet I heard the voice of his words. When I heard the voice of his words, then I fell into a deep sleep on my face, with my face toward the ground.
- Romans 3:22 even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (24 sources)
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Geneva Bible translators 1599 · Public Domain No wicked tyrant, which shall subvert God’s true religion,…
No wicked tyrant, which shall subvert God’s true religion, and oppress the conscience.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 52:1 Awake, awake; put on thy strength, O…
Isa 52:1 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.
Ver. 1. Awake, awake.] Pluck up thy best heart, as we say, and rouse up thyself to receive the sweet promises; for as man’s laws, so God’s promises favour not them that are asleep, but awake and watchful.
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O Jerusalem, the holy city.] Thou that hast been brought through the fire; being refined as silver is refined, and tried as gold is tried. {Zec 13:9}
There shall no more come into thee.] Or, Against thee, i.e., I will not suffer tyrants to vex thee, or profane ones to harbour with thee. See Isa 35:8.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Awake, awake; put on thy strength: God biddeth his…
Awake, awake; put on thy strength: God biddeth his church do that which she entreated him to do, Isa 51:9. And because God’s word is operative, and effectual, and his sayings are doings, this is a prediction and promise what she should do, that she should awake or arise out of her low estate, and be strong and courageous.
Put on thy beautiful garments: thy sorrows shall be ended, and thou shalt be advanced into a most glorious and blessed condition.
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O Jerusalem, the holy city; O my church, which is every where called by the name of Zion or Jerusalem.
For henceforth there shall no more come into thee, either to molest thee, or to associate themselves with thee, or to defile or corrupt thee, the uncircumcised, heathens or infidels, who are commonly called uncircumcised; and the unclean; nor any others, who though they be circumcised, as the Jews generally were, are unclean in any thing: whereby he intimates that there should be a greater purity and reformation in the church than formerly there had been, which was eminently accomplished in the church and kingdom of Christ.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here, I. God's people are stirred up to appear…
Here, I. God's people are stirred up to appear vigorous for their own deliverance, Isa 52:1, Isa 52:2. They had desired that God would awake and put on his strength, Isa 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 (Isa 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, Psa 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 (Neh 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 (Isa 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.
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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, Isa 10:6, Isa 10:7. "You have sold yourselves for nought; you got nothing by it, nor did I," Isa 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, Psa 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, Isa 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 (Isa 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, Psa 7:3-5, etc.
3. That God's glory suffered by the injuries that were done to his people (Isa 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, Exo 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, Hos 7:14. However God heard them, and came down to deliver them, as he did out of Egypt, Exo 3:7, Exo 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, Dan 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, Rom 2:23, Rom 2:24.
4. That his glory would be greatly manifested by their deliverance (Isa 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, Exo 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Awake, awake, put on thy strength, O Zion,.... Aben…
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 Heb 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, Rev 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 Rev 19:7,
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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, Zac 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, Rev 21:27.
(e) , Sept.; "induere fortitudine tua", V. L. "induere robur tunm", Vitringa. (f) "non veniet contra te", Gataker; "non perget invadere te", Junius & Tremellius; "non pergent", Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The church redeemed and called upon to rejoice therein,…
The church redeemed and called upon to rejoice therein, ver. 1-6. The universal preaching of the gospel glorious, ver. 7-10. A call to free ourselves from bondage, ver. 11, 12. Christ's kingdom shall be exalted, ver. 13-15.
Awake - This is a prediction and promise what she should do, that she should awake or arise out of her low estate, and be strong and courageous. Beautiful garments - Thy sorrows shall be ended, and thou shalt be advanced into a glorious condition. O Zion - O my church. Come - Either to molest thee, or defile thee. The uncircumcised - Heathens or infidels. Unclean - Nor any others, who are unholy.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Jerusalem, in manifest allusion to the strong figure employed
CHAPTER LII
Jerusalem, in manifest allusion to the strong figure employed
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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 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Isa 52:1-3. Awake, awake, put on strength — God…
Isa 52:1-3. Awake, awake, put on strength — God orders his church to do that which she entreated him to do, Isa 51:9. And because his word is with power, and what he commands he in certain cases effects, this is a prediction and promise what he should do, that she should awake or arise out of her low estate, and be strong and courageous. Put on thy beautiful garments — Thy sorrows shall be ended, and thou shalt be advanced in a glorious condition. O Zion — O my church, very frequently called by the name of Zion or Jerusalem. There shall no more come unto thee — To molest, or associate themselves with, and thereby to defile and corrupt thee; the uncircumcised and unclean — Heathen and infidels, nor any others who are unholy. Whereby he intimates, that there should be a greater reformation and more purity in the church than formerly there had been, which was eminently accomplished in the church and kingdom of Christ. Shake thyself from the dust — In which thou hast lain as a prisoner, or sat as a mourner. Arise, and sit down — Upon thy throne. Or sit up, as the word שׁביis rendered, Gen 27:19. Loose thyself, &c. — The yoke of thy captivity shall be taken off from thee. Ye have sold yourselves — By your sins, into the hands of your enemies; for naught — Without any price or valuable consideration paid by them, either to you or to your lord and owner. And ye shall be redeemed without money — Without paying any ransom.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Awake, awake - (See the notes at Isa 51:9).…
Awake, awake - (See the notes at Isa 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.
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Put on thy beautiful garments - Jerusalem is here addressed, as she often is, as a female (see the note at Isa 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Thee. Judea was no more laid waste by its…
Thee. Judea was no more laid waste by its ancient enemies. The persecution of Epiphanes did not continue long. Many have attacked the Church; but they cannot overcome her, nor will she cease to preach the truth, and to continue pure and holy.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain The Restoration of the City Jerusalem
IV.—THE FOURTH DISCOURSE
The Restoration of the City Jerusalem
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Isaiah 52
This chapter closely connects with 51. We see this even outwardly by “Awake, Awake,” Isa_52:1, which plainly refers back to the same words, Isa_51:9. The Isa_51:17-23 we have already recognized as a transition to chap. 52 from the fact that in them the discourse of Jehovah exchanges with that of the Prophet, and that Jerusalem is addressed. But by Jerusalem, then, we must understand the population of Jerusalem, whereas chap. 52 deals entirely with the city as such, i, e., with the holy places (עִיר הַקֹּדֶשַׁ). At the same time in chap. 52 the Prophet alone speaks, or at least only as the publisher of the words of Jehovah. The chapter divides into two parts. In the first (Isa_52:1-6) the Prophet shows why the city of the sanctuary must be restored. The name, i.e., the honor of Jehovah demands it. In the second part (Isa_52:7-12) the holy place looks forward immediately to the entrance of its holy inhabitants, who come, under Jehovah’s guidance, from the unholy land. We observe the accomplishment of the restoration.
1. THE NAME OF JEHOVAH DEMANDS THE RESTORATION OF JERUSALEM
Isa_52:1-6
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, 1and 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 2sold yourselves for nought;
And ye shall be redeemed without money.
4 For thus saith the Lord God [Jehovah],
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,
3That my people is taken away for nought?
4They that rule over them make them to howl, saith the Lord;
And my name continually 5every 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:
6Behold it is I.
TEXTUAL AND GRAMMATICAL
See List for the recurrence of the words: Isa_52:2,—נָעַרָ פָּתַח Hithp—שְׁבִיָה, of like meaning with שִׁבְיָה ,שְׁכִית ,שְׁכִוּת ,שְׁבִי; Isa_52:3; Isa_52:5, הִּנָּם.
Isa_52:2. שְׁבִי cannot be construed with קומי, so as to read: “sit upright” (Gesen.). For the Prophet certainly does not mean that Jerusalem shall sit up; it must stand up, i.e., raise itself up wholly. Nor can שׁבי (with Koppe, Hitzig), be rendered “captive people;” for then there must be שִׁבְיָה between קומי and ירוּשָׁלַיִם. Rather שׁבי is imperative from יָשַׁב.—From this it appears that I do not take ירושׁלים in Isa_52:2, a, as subject, but as in apposition with the subject. The subject is שׁביה בת ציון. One might also regard ירושׁלִים as the object of שׁבי. But it seems to me better to suit the context and also Isaiah’s style of thought generally, to take Jerusalem as meaning the unity of city and inhabitants. Then, too, it results that the clause התכּתחו מוסרי צוארך is to be construed as a parenthesis, and that K’ri is the correct, original reading.
Isa_52:5. מִנָֹּאָץ is part. Hithpoel or Hithpoal, with assimilated ת.
Isa_52:6. In the second clause לָּכֵן is repeated (comp. the repetition of כְּעַל Isa_59:18) but not יֵדַע, which must be supplied.
EXEGETICAL AND CRITICAL
1. The first two verses contain the theme. In Isa_52:1 the holy city is summoned to awake to consciousness of new strength and new glory, for from henceforth it will be preserved from all desecration. In Isa_52:2 the captive people of Jerusalem is summoned to shake itself from the dust of the captivity, to cast away the chains and now again to dwell, as Jerusalem. On the promise follows an historical proof (Isa_52:3-4). Jerusalem is like a worthless possession, given away to the enemy without gain or compensation; so it shall without gain for the enemy be redeemed (Isa_52:3). For what gain had the Lord when His people languished in Egyptian bondage, and when Assyria oppressed it (Isa_52:4)? And now, too, i.e., after the deportation of the nation by the Babylolonians, the Lord has in Jerusalem nothing but an empty place. The people are dragged away into exile; its oppressors howl in cruelty and haughtiness, while the name of the Lord is continually blasphemed as that of a powerless, conquered God (Isa_52:5). But as it is impossible for the name of the Lord to remain covered with this infamy, the Lord will again reveal His name to His people. They shall at the right time know who is their God, and what it means when He says: “here am I” (Isa_52:6).
2. Awake——daughter of Zion.
Isa_52:1-2. This address to Zion begins with the same words that Isa_51:9 begin the address to the arm of Jehovah. It is like an echo which that call has found in the heart of Jehovah. It seems to me incorrect to take עֹז (with Dathe, Gesen., Hitzig, etc.), in the sense of ornament, splendor, according to Psa_96:6; Psa_132:8. Why should Jerusalem become merely glorious again? Why not strong and glorious, after having been weak and covered with infamy? The figurative expression בגדי תכּארת occurs only here (comp. Isa_61:10). That by Zion is to be understood the city, as also Hitzig, Knobel, Delitzsch have recognized, appears plainly from עיר הקדשׁ. This expression (comp. on Isa_48:2) intimates wherein the strength and glory of Jerusalem consists. As the earthly dwelling-place of Jehovah, Jerusalem stands high in power and honor above all other dwelling-places of men on earth. But hitherto the holy city was only too often exposed to desecration by the uncircumcised and the unclean (the heathen) coming into the city, not with the intent of paying humble homage, but with a hostile intent. As often as this happened, it was a proof that Jerusalem had so far lost its “strength” as not to be able to protect its תכּארת, “magnificence.” In the future that shall not happen again. The strength of Jerusalem shall ever be so great that it will be able to preserve its “magnificence”. The words כי לא יוסיף עוד are repeated, Nah_2:1, in which verse the initial words of both clauses are taken from our text and Isa_52:7 (comp. on Isa_51:19-20). Into Jerusalem, now clothed with new power and honor, the banished people shall enter again. They had languished in slavery. They had lain in the dust (Isa_47:1). Jerusalem must rise up from the dust (Isa_33:9; Isa_33:15), shaking it off, and stand up, and dwell again as Jerusalem (see Text. and Gram.). Neither the city without people, nor the people without city is the true Jerusalem. The chief thing is that Jerusalem will cease to be a desert, and become inhabited again by its people as it ought to be.
3. For thus saith——it is I.
Isa_52:3-6. The foregoing promise of a restored Jerusalem is now accounted for by explaining that the honor of Jehovah Himself demanded the restoration. For, says the Lord, ye were sold for nothing. חנם here can only mean that in surrendering the holy people, the holy land, and the holy city, the Lord received no corresponding indemnification. [Comp. Psa_44:12.] For there was given to Him no other holy people, land, or city for them. Therefore He had, as it were, in respect to earthly possession, got only injury, yea, as Isa_52:5 even says, mockery and scorn to boot (comp. Isa_48:9 sqq.). That cannot go on so. The infamy, that has in this way come on the name of the Lord, must be washed out by His making those nations, (who might mock after the fashion intimated Num_4:15 sq.; Deu_9:28; Eze_20:14), feel His power in such a way as simply to compel them to surrender the people of Israel. This is the meaning of and ye shall be redeemed without money. Isa_52:4-5 give the historical proof that Israel was sold for nothing. The first time was in Egypt, while Israel dwelt there as a stranger. The Prophet merely intimates this. Regarding the Egyptian bondage one sees this from the fact that he designates the entire Egyptian episode by the words ירד עמי לגוֹר שׁם. By שׁםלגור (according to Gen_12:10, where it is said of Abraham) he seems to allude merely to the original object of the going down to Egypt. But we see from עַמִּי that he means all that Israel experienced in Egypt. For those that went down were as yet no nation. But it was just the nation that must suffer all that, on account of which their stay in Egypt is called the first example of being sold. Also the expression and the Assyrian oppressed them is merely an intimation. Every sort of injury that Assyria did both to the kingdom of Israel, and to the kingdom of Judah is included in it. What did the Lord get by that first Egyptian exile? Nothing, but that, for the time being, the already chosen and consecrated land stood empty. The plan of the Lord to provide for Himself a place of revelation and worship, which He had already begun to realize through Abraham, Isaac and Jacob, suffered by that a postponement of several hundred years. Assyria, too, ill-treated Israel בְּאֶכֶּם, i.e., “for nothing” (אֶכֶּם “defectus, not being,” comp. on Isa_41:29, with the בְּpretii only here, yet comp. Job_7:6). For what equivalent in goods of like sort was given to the Lord in place of what He lost by Assyria? Third, the Lord looks on the condition He sees created by the Babylonian Exile. מה־לי־כּה, in my opinion, can be referred neither to heaven (Hitzig), nor to the lands of the Babylonian exile (Rosenmueller, Stier, Ewald, Umbreit, Delitzsch and, in another sense, Knobel). Was then Jehovah transported to Babylon along with the people? The context every way demands that we refer כּה to Jerusalem. For 1) the holy city (עיר הקרשׁ Isa_52:1), is the fundamental thought of the chapter. It treats of the reinhabiting of it, as its standing empty was opposed to Jehovah’s interests. To this standing empty there is plain enough allusion in “My people went down into Egypt” Isa_52:4; less plainly in “the Assyrian oppressed them.” But Assyria had only wished to empty the holy city, and only partly emptied the holy land. 2) It “is quite plain that in for my people is taken away the Lord has before His eyes the desolation of the holy land and city. If the people are taken away, then the land and city are empty. In that case what does the Lord find there? Shall the beasts and the land do Him honor? Is it not His will to reveal Himself to men, and to be known and honored by them? No; more extendedly than He does in regard to Egypt and Assyria, the Lord shows that Babylon has emptied His land and city חִנָּם, i.e., without a corresponding equivalent of like sort. And, indeed, they do this with wicked haughtiness. They are rough, savage drivers, that with wild howls use their power over Israel. With most commentators, I refer those that rule over them to the Chaldeans (Isa_14:5; Isa_49:7). The Israelitish princes would hardly be called משׁלים, seeing they had nothing more to command. They were at most שָׂרִים. The meaning “singers” is not adequately supported by Num_21:27, and moreover does not suit the context. הֵילִיל, rendered by the LXX. sometimes ἀλαλἁζειν, sometimes ὀλολύζειν, occurs only thirty times in the Old Testament (nine of these in Isaiah see List), and means chiefly the howl of woe. But I can’t see why it may not signify other sorts of howling, as howl of rage, howl of vengeance, howl of victory, just as well as our German heulen and the Latin ululare, with which, moreover, it is radically related. It is certainly no flattering expression. The overweening conquerors, that do not spare the people, spare their God as little. They praise their idols as being more powerful (Isa_10:10 sq.). Hence the Lord must complain that His name is blasphemed the whole day (comp. Isa_51:13; Isa_28:24; Isa_62:6; Isa_65:2; Isa_65:5).
The conclusion is drawn in Isa_52:6 : because Jerusalem’s desolation is of no profit to the Lord, but rather an injury to His honor, the Lord will reveal His name, i.e., His being (Isa_30:27). Israel shall know what his name is, i.e., what it means, or what sort of a name it is. Whether one think of אל or אלהים or יהים, in each of these names, and still more in all together, there lies the meaning of the absolute, eternal, powerful being. In that day points to the time in which the Lord has concluded the restoration of Jerusalem. When this time is fulfilled, one will appear and say: here am I. Then Israel shall know that this is its God, Jehovah. For He will speak His here am I so powerfully, so precluding all opposition, that all will recognize the Lord and Master of the world. Thus the Prophet has proved that the restoration of Jerusalem must necessarily follow.
__________________
2. THE RESTRORATION ACCOMPLISHED
Isa_52:7-12
7 How beautiful upon the mountains
Are the feet of him that bringeth good tidings, that publisheth peace;
That bringeth good tidings of good, that publisheth salvation;
That saith unto Zion, Thy God reigneth!
8 7Thy watchmen shall lift up the voice;
With the voice together shall they sing:
8For they shall see eye to eye,
When the Lord shall bring again Zion.
9 Break forth into joy, sing together,
Ye waste places of Jerusalem:
For the Lord hath comforted his people,
He hath redeemed Jerusalem.
10 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.
11 Depart ye ! Depart ye! go ye out from thence,
Touch no unclean thing;
Go ye out of the midst of her;
9Be ye clean, that bear the vessels of the Lord.
12 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 10be your rereward.
TEXTUAL AND GRAMMATICAL
See List for the recurrence of the words: Isa_52:7, נָאָה—בִּשַׂר. particip.; Isa_52:11, בָּרַר, imper. Niph.; Isa_52:12, מְנוּסָה.
Isa_52:7, נָאוָח is Pilel from נָאָה, for according to the law underlying the formation of these verbs, נָאָה stands for נָאַו. and נָאוָה for נַאְֽוַוַ; [see Green § 174, 1]
Isa_52:11. הברו is imper. Niph. from ברר.
EXEGETICAL AND CRITICAL
1. In an exalted poetic personification the Prophet describes the actual accomplishment of the restoration of Jerusalem. He sees Jerusalem in ruins and uninhabited, yet the ruins are watched by spirit-spies that wait for the resurrection of the city. And look! A messenger comes with the glad news: Jehovah is King (Isa_52:7). And then the spies rejoicing see eye in eye the Lord returning to Zion (Isa_52:8). Then the ruins of Jerusalem are summoned to rejoice that the Lord has redeemed His people and His city (Isa_52:9), and has shown the strength of His arm and His salvation to all nations (Isa_52:10). Now also there issues at length to the people of Jerusalem the summons to return home from the lands of exile. But, since Jerusalem is now cleansed and sanctified anew, they must touch nothing unclean, and must be cleansed themselves and bear the vessels of Jehovah (Isa_52:11). For this cleansing they will have time. For they will not go out in haste as in the flight from Egypt, since Jehovah Himself will both lead their expedition and protect their rear against attack (Isa_52:12). It is seen that here, too, the Prophet distinguishes between the city and the inhabitants, and sees in the reunion of both the salvation of the future.
2. How beautiful——of our God.
Isa_52:7-10. The words: “upon the mountains … publisheth peace” occur again Nah_2:1 (Isa_1:15), where also, in the second half of the verse, are found the words “for—shall no more pass through thee,” which are a modification of the language of Isa_52:1. If we were correct in pronouncing the passage Isa_51:19 to be the original in comparison with Nah_3:7, it follows that there is a like relationship in the present instance. But apart from that, Nahum in the present instance appears as a dilution of our text. How flat is his הִנֵּה instead of the very poetical מַה־נָּאווּ! Lowth remarks that, “the imitation does not equal the beauty of the original.” And does not this הנה have the appearance of an attempt to avoid the difficulty of the proper signification of מה־נאוו? Moreover לא יוסיף לעבר is manifestly a smoother mode of expression, more accordant with common usage, than the harsher and less frequent לֹא יֹוסִיף יָבֹא (Isa_52:1). And it may be further noted, that עֲבֹר, which Nahum uses for בֹא, occurs shortly before in Isaiah (Isa_51:23), so that Nah_2:1 b (Isa_1:15 b) appears to be combined from the elements of Isa_51:23; Isa_52:1.
How beautiful (lovely) are the feet. The expression refers neither to the sound nor to the sight of the feet (“that bound like gazelles over the mountains” Delitzsch); but is a poetical metonymy. The feet stand for what they do. The feet walk, come. The coming, the advent of the messenger of good tidings is lovely (so Lowth). The coming over the mountains is also poetic embellishment (comp. on Isa_13:4). It is not probable that מְבַשֵׂר is to be taken collectively, Why not use the plural directly? And why suppose a plurality of messengers”? It would be neither more poetical, nor historically more likely. , The contents of the glad tidings is presented in a sacred triad. One might say that “peace” is most general (comp. Isa_9:5-6 and the greeting שָׁלוֹם לָכֶמ), “good” refers more to corporeal goods (comp. 1Ki_10:7; Job_22:18; Psa_104:28), salvation more to spiritual salvation (σωτηρία, hence the name of the Redeemer Ἰησοῦς). But all are comprehended in the words thy God reigneth. The antithesis to this is the dominion of the world-power. “The kingdom of God” denotes the sole dominion of Jehovah on earth, that implies the discontinuance of the dominion of all that is world-power. The return from the Exile represents only the feeble beginning of the restoration of God’s reign. When John the Baptist and Jesus Himself proclaimed that “the kingdom of heaven is at hand” (Mat_3:2; Mat_4:17), the latter was about to lay the immediate foundation of it. But the whole period of the Church is as a pause, during which, along with many outward retrogressions, there is only a quiet, inward extension and deepening, and a weak, partial outward progress (comp. Rom_10:15 [where Paul quotes our Text. Tr.]). The completion will only take place when the Lord will come again visibly to realize His inward and outward sole dominion on earth (Rev_12:10; Rev_19:6). All these periods of time are comprehended in the gaze of the Prophet.
The cry of the messenger of good news comes from without. It is heard in Jerusalem by the צֹכִּים [“watchers”]. As Jerusalem still lies waste, these must be invisible, spirit-watchers, as it were the genii of the place. I do not comprehend how any one can think that the prophets are meant here. Were there then prophets in Jerusalem while it lay waste? And yet the message came to Jerusalem and not to the exiles. [The Author’s own conception must be regarded as inferior to any other that has been entertained. It is objectionable even as introducing heathenish imagery which is wholly foreign to Bible poetry. If these watchers are “genii of the locality as it were,” then, as in effect is said below, the messenger of good news is a similar genius? But the persons of the scene are all personifications, and Jerusalem itself is treated dramatically. It is represented as looking for the good things to come. Watchers are on the look-out, and the expected messenger appears. The language paints the emotions of such a crisis. The Jerusalem of this picture is not a solitude, as the Author says, but is expressly peopled. It is Jerusalem ideally conceived to suit the spiritual realities of this prophecy. To identify the messengers or watchers as prophets or the like is “an unnecessary restriction and objectionable, as it mars the unity and beauty of the scene presented, which is simply that of a messenger of good news drawing near to a walled town, whose watchmen take up and repeat his tidings to the people within” (J. A. Alex.).—Tr.] קול צפיךis an exclamation as Isa_13:4; Isa_40:3; Isa_40:6; Isa_56:6. Like a joyful echo the rejoicing of the spies11 responds to the shout of the messenger. But they rejoice not merely at the message, but more that they may behold the instant fulfilment of it. For “eye in eye” (עין בעיןNum_14:14) they see Jehovah’s return to Jerusalem. That שׁוּב may not be translated here “to lead back” [Eng. V. “bring again” ] appears from the fact that the bringing back of the people is not yet spoken of, but only the return of Jehovah to Jerusalem, which He had forsaken as a desolate and desecrated place (comp. מה־לי כּה Isa_52:5). The spies see the Lord., take possession again of the place of His sanctuary. No man sees that. As the מבשׁר and the צכּים are spirits, therefore, that return is one invisible to human eyes, but quite within the cognizance of the eyes of spirits (hence עיך בעין) It is accomplished in transcendent, spirit-corporeal reality. The desolate ruins of Jerusalem, however, are summoned to burst forth into joy because Jehovah has compassionated His people (Isa_51:3), has redeemed Jerusalem. The Prophet sees in that transcendental occupation of Jerusalem the guaranty and principle of the redemption. The perfects נחם and are perfecta prophetica. And parallel with these perfects stands also חשׂף Isa_52:10. For by the redemption of Jerusalem the spiritual eye sees unveiled also to the nations what hitherto was manifest only to the former. The Lord hath made bare His holy arm means, that that redemption shall be made manifest to the nations as Jehovah’s act. I do not think, therefore, that the expression here is to be compared to that baring of the arm that the warrior does in order to fight with more freedom. But the sense is as in Isa_53:1; Exo_8:15 (19); Luk_11:20. Jehovah reveals Himself to the nations as the originator of the events by which the redemption of Israel is accomplished, that all the ends of the earth (Isa_45:22) may see with eyes the salvation that the Lord has prepared for His people.
3. Depart ye——your rereward.
Isa_52:11-12. Now that the Lord has again seized possession of His anciently chosen holy place, the people of Israel also is summoned to return thither from the lands of exile. They must get away (סורו comp. Isa_30:11; Lam_4:15) and go out. But as they are to come to “the holy city,” into which nothing unholy must come (comp. Isa_52:1), they must not make themselves unclean by contact with what is unclean. Yea, as the holy vessels, (which the Prophet implies have been taken away as spoil,) are to be brought back along with them (comp. Ezr_1:7 sqq.), they must undergo the legal requirements of purification. The Prophet has certainly in mind here the Levites and the purification prescribed for them (Num_8:6 sqq.) since, during the journey through the desert, the service of bearing devolved especially on them (Num_4:47, comp. Isa 52:24 sqq., Isa 52:49). Our passage recalls Isa_35:8, where the way on which the redeemed return is called a holy way, that nothing unclean shall go on, Abundance of time and opportunity will be given to prepare for the holy expedition by suitable purification. For this departure shall differ from the departure out of Egypt in not being in haste and like a flight. The latter was like a flight, because those long detained by Pharaoh were obliged to avail themselves of the moment he was willing to let them go. For he might suddenly change his mind, even though at that time men were urging their departure (Exo_12:33; Exo_12:39). But from the second exile Israel should go forth as lord and conqueror (comp. Isa_46:1-2; Isa_47:1 sqq.). חפָּזוֹן “haste,” which Isaiah uses nowhere else, is manifestly an allusion to Exo_12:11, where it is said of eating the Passover: “and ye shall eat it בְחכָּזוֹן,” and Deu_16:3, where in reference to the unleavened bread it is said: “for in haste (בחפזון) thou earnest forth from the land of Egypt.” As חפזון only occurs in our text and the two passages in Deut., so, too, מְנוּסָה occurs again only Lev_26:36, where of wicked and exiled Israel it is said, that, in the land of its enemies, it shall become cowardly and inclined to groundless מְנֻסַת־חֶרֶב. Thus in the choice of the word מִתּוֹכָהּ, there appears to be an allusion intended. Israel went out from Egypt also under the protection and guidance of its God. But it was in haste and as if fleeing. If then it is promised here that the departure from Babylon (the suffix מִתּוֹכָהּ refers to Babylon) shall not be so, (and that because the Lord will go before the expedition and close it up (מְאַָסֵּףagmen claudens, alluding to Jos_6:9; Jos_6:13; Num_10:25), we must suppose that the Prophet implies an activity of God in guiding and protecting in reference to their enemies, such as is described in the passages cited above: Isa_46:1-2; Isa_47:1 sqq.; comp. Isa_45:1-2; Isa_48:14; Isa_48:20.
DOCTRINAL AND ETHICAL
1. On Isa_52:1-6. “This comforting assurance applies especially also to the spiritual Zion, the Church of Christ. It should ever arouse itself to be courageous and joyous in the midst of outward distress and weakness. The true Church is the holy city of God in which are found nothing but righteous and holy ones, gloriously adorned with the robe of Christ’s righteousness and with garments of salvation (Isa_61:10), strong in the Lord., and in the power of His might, (Eph_6:10), able to do all things through Christ who strengtheneth them, (Php_4:13), whose strength is mighty even in the weak (2Co_12:9), whereby they are strengthened with all might according to His glorious power unto all patience and long-suffering with joyfulness (Col_1:11), free from the bands of their neck—from sins as the snares of the devil by whom they were taken captive at his will (2Ti_2:26). (For because they were sold for nothing under sin, i.e. to the pure loss of their Creator and Lord—they shall also be redeemed for nothing, i.e., without their robber and oppressor receiving any indemnity). So the church becomes a congregation that has neither spot nor wrinkle nor any such thing, but is holy and unblameable (Eph_5:27). In the visible church (of the called) there are indeed many unclean, unholy hypocrites, like chaff amid the corn (Mat_3:12), like bad fish in a net (Mat_13:48), these will in due time be separated from the believers and elect and be cast into everlasting fire. Whereas the others shall be led into everlasting life, into the kingdom of everlasting glory (Mat_25:46). Let us therefore gratefully acknowledge and lay hold on the precious grace of Christ that we may be found among the number of the elect.”—Renner.
2. On Isa_52:1-6. “If God has promised us redemption from the wicked world, as He has doubtless done, so ought we to flee out of it every day with all our thinking and imagining and doing. Israel had the command never to settle firmly forever in Babylon, but to await in faith their departure and to be ready for it. To this end Zion should put on her divine strength, her spiritual adornment, i.e. the faith unto righteousness, that she may become as a new, purified congregation free for herself. That came to pass first in the New Testament when God’s people were founded not any more on things earthly, but only upon the gracious word of God which each one can receive in faith. Faith is the greatest power on earth, for it partakes of the omnipotence of God, Therefore God’s people, when they strengthen themselves in faith, will break their bondage, and the world (which has indeed never paid God for the dominion with which it has long plagued us, but was only used for a season against us as a rod of anger) must, against its will, let the church go free. Israel was indeed a guest in Egypt, and later Assyria ill-used it. But now it is still worse; the world is ever more enraged against us. God will not always let it go on so; but because the heathen, in their conceit, boast and triumph over Israel, as if by their own might they had them and even their God in their power, God will reveal Himself to His people with glorious help.” Diedrich.
3. On Isa_52:7. “Est cottatio legis et evangelii et commendatio Christi loquentis per apostolos suos. Qui docent legem, sunt tristes bubones et terrent ululatu suo sed nuntii evangelii habent amabiles pedes, afferunt enim laetissimum verbum pro conscientiis turbatis.” Luther.
4. On Isa_52:7. Such poor wretched people, who know nothing of God, are not aware of their own misery and everlasting need, who are over head and ears in sin, and know not how to help the least of them,—I say, what better, greater, more joyful, can happen to such people than such a messenger, who, in the first place, announces peace, i.e. who brings the certain tidings that God would be at peace with us, and neither condemn nor be angry with us on account of our sins. On the other hand, who preaches good tidings of good, i.e. he gives the comfort that God will not only not punish according to out desert, but will give and vouchsafe to us His Spirit, His righteousness and all grace. In the third place, who proclaims salvation, i.e. who promise? and comforts us with the assurance that we shall be helped against the devil and death forever. And to comprehend all in one morsel, who can say in truth to Zion, i.e., to believers, thy God is king, i.e. God Himself will receive thee, He will Himself be thy Lord and King; He Himself will teach and instruct thee with His mouth, He Himself will protect thee, and neither office will He any longer devolve on men, but will execute Himself.” Veit Deitrich.
5. On Isa_52:8. “Preachers ought to be watchers (Eze_3:17). Therefore they ought neither to be silent about sins and a scandalous life, nor about spreading doctrine that is false. If they are so, they are dumb dogs (Isa_56:9).” Cramer.
6. On Isa_52:9-10. “When the conversion of the Jews takes place, it will not happen in a corner, but be so glorious and conspicuous that every one must confess: the Lord has done that.” Starke.
7. On Isa_52:11-12. “Dost thou like to keep company with the wicked, and wouldst yet be a Christian? That cannot be; for what communion has light with darkness (2Co_6:14)? Christians are holy people. How would it ever do to make one’s self unclean with sinners? Therefore sigh in all earnestness: ‘Create in me a clean heart, O God,’ etc. (Psa_51:12).—The Church of Christ and every true believer has in Christ a faithful guide and leader, a mighty protector in distress. If they journey at His command and in their calling, He goes before them.” Starke.
8. On Isa_52:11. This passage is cited by the Roman Catholics as authority for the celibacy of the priests. The Apology of the Conf. August. remonstrates against this application of the passage in Art. 11. De conjugio sacerdotum, p. 248, ed Hase; comp. pp. 241, 27; 244, 41.
On Isa_52:12. “Est insignis exhortatio, ut simplici fide in solum Christum, ducem nostrum, respiciamus, qui nos colliget, ut maneamus in verbo et simus tuti ab omnibus peccatis. Sic legimus de quadam Sancta Moniali. Ea cum tentaretur ob admissa peccata, nihil aliud respondit, quam se Christianam esse. Sensit enim, se nec suis malis operibus damnari, quod haberet Christum, nee bonis operibus salvari posse, sed Christum pro se traditam victimam satisfecisse pro peccatis suis.” Luther.
HOMILETICAL HINTS
1. On Isa_52:1-6. Comfort and admonition to the church in time of distress. 1) Wherein the present distress consists (Isa_52:4-5 : how the world-power has ever been hostile to the kingdom of God); 2) What the church in this distress must correct in itself (Isa_52:2 : it must make itself inwardly free from worldliness); 3) What the church has to hope in this distress: a. that the Lord will defend His own honor (Isa_52:6); b. that He will not suffer His enemies to have the advantage (Isa_52:3 : He can for a while let them appear to have it by seeming to surrender His church to their enemies; but He will, at the right moment, take it away from them again); c. that in consequence of this the church will again become strong and glorious (Isa_52:1).
2. On Isa_52:7-10. “The lovely harmony brought about in the church by the glad tidings of Christ; 1) In the messengers who start it; 2) In the doctrines that continue its sound; 3) In the hearts that re-echo it.” Lauxmann, in “Zeugnissen ev. Glaubens von V. F. Oehler, Stuttgart, 1869.”
3. On Isa_52:11-12. The church of the Lord may come to a situation that will compel it to go out of its previous relations. In that case it is important to observe three things: 1) Not to defile itself by participating in the nature and practices of the world; 2) Not to act with imprudent haste or cowardly fear; 3) To confide in the guidance and protection of the Lord.
Footnotes:
[1]dwell as Jerusalem.
[2]been sold for.
[3]for.
[4]Their rulers howl.
[5]all day.
[6]Here am I.
[7]Hark, thy watchmen t They raise the voice! Together they rejoice.
[8]For eye m eye they see, as Jehovah returns to Zion.
[9]Cleanse yourselves.
[10]Heb. gather you up.
[11][The Author uses the word Späher. Its common meaning is “spies” or “scouts.” It is therefore so rendered in the text, and also because he interprets the scene as a solitude, and the צכים as look-outs watching for the resurrection of the city (see ab. p. 565). They are therefore no watchmen in any ordinary sense: not even guardian genii, but only “as it were” ghostly videttes. One must wonder why the service would require many, i.e., enough to get up a scene of popular rejoicing such as the passage depicts. The entire conception is so extraordinary that the temptation has been strong to translate Späher “watchers,” and thus gloss over what seems to be the Author’s peculiar idea. He amplifies It below.—TR.]
V.—THE FIFTH DISCOURSE
Golgotha and Sheblimini [sit at my right hand.—Tr.]
Isa_52:13 to Isa_53:12
The transition from Isa_52:12 to Isa_52:13 is abrupt only in outward appearance. The attentive reader will see that inwardly there has been due preparation for it. For it was said already, Isa_49:3-4, that the Servant of the Lord, by whom the Lord will glorify Himself, will be surprised by this success as the unexpected reward of His afflictions. It is said, moreover, Isa_49:5-6; Isa_49:8 sqq., that the restoration of Jerusalem will be accomplished by the Servant of the Lord. Also, Isa_50:1, it is said, that Israel’s sin was the ground of its repudiation. In the same chapter, ver.4 sqq., is described the readiness of the Servant of the Lord to endure the sufferings laid on Him. Our present section (Isa_52:13 to Isa_53:12; the erroneous division of chapters arose from supposing that Isa_52:13-15 continues, as the foregoing context, to speak of the people of Israel) shows us how these two particulars are inwardly connected: the sufferings that the Servant of Jehovah must bear, and which make Him appear as a refuse of mankind (Isa_49:7) are nothing else than the atoning sufferings that He representatively takes on Himself, but from which He will issue as the high, glorious and mighty Ruler (comp. Isa_49:7 with Isa_52:13; Isa_52:15; Isa_53:12).
Chapters 49–57 are like a wreath of glorious flowers intertwined with black ribbon, or like a song of triumph, through whose muffled tone there courses the melody of a dirge, yet so that gradually the mournful chords merge into the melody of the song of triumph. And at the same time the discourse of the Prophet is arranged with so much art that the mourning ribbon ties into a great bow exactly in the middle. For chap. 53 forms the middle of the entire prophetic cycle of chaps. 40–66. It has four chapters of the second Ennead, and thirteen chapters of the second and first Enneads before it, and four chapters of the second Ennead and thirteen chapters of the second and third Enneads after it.
Who is the Servant of God, that forms the chief object of our prophecy? That we are not to think of Uzziah, Hezekiah, Josiah, Jeremiah (Saadia, Grotius, Bunsen, K. A. Menzel, Stoats u. Relig. Gesch. der Kœnigr. Israel u. Juda., Breslau, 1853, p. 298 sq.), or even of Isaiah himself, hardly requires proof at the present day (comp. Gesenius Komm. p. 170 sqq.). Or need we pause to refute the view, that the whole Jewish people is the Servant of God, that therefore the speakers Isa_53:2 sqq. are the heathen who recognize that Israel has borne their (the heathen) sins? This is the view that the Rabbins put forward since they have begun to carry on polemics with Christians. But even Christian expositors have joined them, among whom Hitzig is to be named foremost. But it has often been shown, that Israel did not suffer as an innocent for the guilty heathen, but that it suffered for its own guilt; and that it has not borne its sufferings meekly, but with sullen anger, and, as far as possible, with obstinate resistance. Comp. especially McCaul, The doctrine and exposition of the 53 of Isaiah.—V. Fr. Oehler, Der knecht Jehovah’s im Deuterojesaja II., p. 66 sqq.—Wuensche, Die Leiden, des Messias, Leipzig, 1870, p. 35 sqq. Many Rabbins, indeed, as David Kimchi and Isaak Troki, have modified this view, saying, that not Israel thinks thus of itself, but the heathen will so say, “when they see that the faith of Israel is the truth, and on the contrary their faith is error” (Wuensche, l. c., p. 36). On the other hand, McCaul has called attention to the fact that Isa_53:11-12, Jehovah Himself describes the suffering of His Servant as expiatory.—Others understand that by the Servant of Jehovah is meant the ideal Israel, i.e., the higher unity of the nation. This higher unity suffered, not because it consisted of nothing but guilty ones, but, on the contrary, in spite of its consisting only partially of such. It suffered therefore, because not all had sinned and yet all must suffer, in a certain sense innocently, and is so far a prophecy (not prediction) relating to Christ. So Vatke (Religion des Alten Test., 1835). But to this it is to be objected, that this view amounts to a distinction between the better and worse part of the nation to which the text makes no reference whatever. For it manifestly does not contrast one part of the nation with another part, but the entire nation with the one Servant of God. The Prophet does not distinguish guilty and innocent in the nation. He sees in the nation only guilty ones. This he utters plainly, ver.Isaiah 6 : “all we like lost sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.”—Others understand “the true worshippers of Jehovah” to be meant by the Servant of God. This is the view that Knobel represents. According to this the Prophet in Isa_53:2-6 speaks in the first person plural, “because he puts himself among the people, and would be a voice out of the midst of the totality.” His view of the sufferings of the Servant was only partially that of the nation, for the rest (viz., in respect to the cause of their sufferings) this ought to have been their view. That is, the sufferings of the Exile, which were regarded as punishments for the sins of the nation, concerned (according to Knobel) especially the true worshippers of Jehovah, who obstinately clung to their nationality, and were very zealous for Jehovah and opposed to idols. They were especially the עֲנִיִּים. The mass of the people, on the other hand, that did not cling strictly to the ancestral religion, stood in good terms with the heathen, and, on the whole, found themselves in tolerable relations. This explanation is so unnatural and inwardly conflicting that it refutes itself. It would have the suffering Servant of Jehovah represent the true worshippers of Jehovah, and those, that in Isa_52:2-6 speak of the Servant in the first person plural, to be the apostate Israelites, constituting the great mass of the nation. Then the worshippers of Jehovah and those apostates are opponents. Yet verily the apostates can not speak of the worshippers of Jehovah with great reverence and deep sympathy. In their mouth the name “Servant of Jehovah” could only be used in mockery. They could only be supposed to say: It is well that such fools are among us: then the hatred of the heathen will discharge itself on them without hurting us. But that serves them right. Why do they not do as we? Why do they not howl along with the wolves? They might fare as well as we, were they only prudent. In some such way must the apostates speak of the worshippers of Jehovah, if their real sentiments were to appear. But the words sound quite otherwise, that, according to Knobel, come out of the midst of the nation. They are words of the highest reverence. Knobel feels this himself, and hence he makes the Prophet speak these words, expressing thereby, not what the mass of the people actually thought, but what they ought to have thought! How unnatural! The Prophet of Jehovah, who can only be thought of as a worshipper of Jehovah, speaks as the representative, not of such worshippers, but of the great apostate mass of the nation. He expresses, however, not, indeed, the sentiments that these actually harbored, but such as they ought to harbor! What comedy is this? Verily, if such a distinction between apostates and worshippers of Jehovah be allowed, the Prophet could only meet the former with rebuke. He could only hold up to them their apostacy and admonish them to bear the infamy of Jehovah with the true Israelites, rather than to roll it off, in craven treachery, on their fellow-countrymen.——According to another view the Servant of Jehovah represents the prophetic class or the prophetic institution. Thus in various modifications especially Gesenius and Umbreit; whereas Hofmann understands that by the Servant of God is meant Christ indeed, but only as a prophet. What is said of the sufferings of the Servant does, indeed, in a general way, apply well enough to the prophetic calling; for the prophets were often enough obliged to suffer distress, judgment, contempt, death for the sake of that calling. Yet one thing remains, that under no circumstances can be said of a prophet, viz., that God the Lord cast on Him the guilt of the people, that He bore the sin of the people, that by His wounds the people were healed and made well. If, indeed, one is determined to find in our passage only the idea of suffering in a calling and not suffering as a representative, I must say that this is only possible by means of an artful exegesis, and refer to the following exposition for the proof of this opinion. Comp. moreover the Doctrinal and Ethical thoughts.
I hold the Messianic interpretation to be the only one that is natural and founded on the sound of the words. When Knobel affirms that the Old Testament knows nothing of a suffering Messiah, and that Deutero-Isaiah knows nothing of a Messiah at all, it just depends on the way one expounds the passages in question. If one does this in the way exhibited in the above sample of Knobel’s style of exegesis, then one can interpret away from every passage whatever he dislikes, and interpret whatever he likes into it. Whoever sees that Christ is the Lamb of God that bears away the sin of the world according to the eternal counsel of God already revealed in the Old covenant, must recognize the connection between this fact and Old Testament prophecy; he must especially recognize in Isaiah 53 the outline of that plan of salvation.
As, speaking generally, all types of the old covenant combine in the one image of the מָשִׁיחַ, so also, in a narrower sphere, the various typical forms of the Servant of Jehovah, given partly in the nation of Israel generally (Isa_41:8 sqq.), partly in the pious core of the nation (Isa_14:1-5), partly in the prophets (Isa_44:26), finally unite in the one figure of the personal Servant of Jehovah. As the species of primitive rock form both the deepest foundation and the highest summit of the earth’s body, so is Christ at once the original and fulfilment of all prophecy. He is in particular both the inmost core and the crowning summit of all typical forms of the Servant of Jehovah. It is to be observed, however, that the Servant of Jehovah is not a type-form co-ordinate with the types of the prophet, priest, and king. But He represents alone the character of the lowly, unsightly, pitiable “Servant-form” or the “sorrowful form” as far as that is common to all those type-forms. For that the Old Testament knows also a king “of the sorrowful form” is evident from Zec_9:9. Hence it is, of course, not correct to say, that in Isaiah 53 is drawn the form of the messianic Priest, King, or Prophet. For Isaiah 53 treats only of the Servant of Jehovah, and only of the Priest, King, or Prophet, so far as even in these also the poor, lowly Servant appears. Hence, too, one may not say that all the persons of the old covenant “that have ever been designated (as servants and instruments of God) by the name Servant of Jehovah, are servants of God in the Isaianic sense. This specific Servant of Jehovah, that we find in Isaiah 40-53 as type of the poverty and lowliness of the Messiah, does not appear at all in the older writing. When Moses (Exo_14:31; Jos_1:1-2; Jos_1:13; Psa_105:26; 2Ki_18:12, etc.), Jacob (Gen_32:10), the Patriarchs (Exo_32:13; Deu_9:27) are designated by this name, it is as the servants of Jehovah, without giving prominence to the form of the servant. What servant-form would one find in the angels, who are also called the servants of God in Job_4:18? It is, indeed, possible that the idea of a servant-form veiling the inward glory gradually developed from observing the contrasts in the life of a David (comp. Psa_18:1; Psa_89:4; Psa_89:21; Psa_132:10; Psa_144:10; 2Sa_7:5; 2Sa_7:8; 2Sa_7:18; 2Sa_7:20 sq., etc.), of a Job (Isa_1:8; Isa_2:3; Isa_42:7-8) of the prophets (2Ki_9:7; 2Ki_9:36; 2Ki_10:10; 2Ki_14:25; 2Ki_17:23, etc.), yea, of the pious in general (Psa_19:12; Psa_19:14; Psa_31:17; Psa_35:27, etc.). But we first find this idea crystallized into a fixed form in the second part of Isaiah. Later writers may have taken the expression from Isaiah, and applied it in his sense, especially to the people of Israel (comp. Jer_30:10; Jer_46:27-28; Psa_136:22). But one must be on his guard about taking every use of the word by later writers in the Isaianic sense. Thus Nebuchadnezzar (Jer_25:9) is called servant of Jehovah, but certainly not in Isaiah’s sense. Before and in Isaiah, עֶבֶד is never found conjoined with any other name of God than יהוה. It is remarkable, that Moses, in later writings, beside being called עבד יהוה (2Ch_1:3; 2Ch_24:9), is also called עבד האלהים (1Ch_6:34; 2Ch_24:9; Neh_10:30; Dan_9:11).
Our prophecy subdivides into three parts. The first (Isa_52:13-15) contains the theme of the prophecy; the second (Isa_53:1-7 treats of the lowliness of the Servant; the third (Isa_53:8-12) treats of his exaltation.
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1. THE THEME OF THE PROPHECY
Isa_52:13-15
13 Behold, my servant shall 12deal prudently,
He shall be exalted and extolled, and be very high.
14 As many were 13astonied at thee;
His visage was so marred more than any man,
And his form more than the sons of men:
15 So shall he 14sprinkle many nations;
The kings shall shut their mouths at him:
15 For that which had not been told them shall they see;
And that which they had not heard shall they consider.
TEXTUAL AND GRAMMATICAL
Ver.13. נָבָה–שָׂכַל see List. The three-degree climax ירום ונשׂא ונדה must neither be pressed, nor regarded as without significance. It is a rhetorical expedient for expressing the superlative (comp. ὑπερύψωσε Php_2:9; Act_2:33; Act_5:31; Eph_1:20 sqq.).——That רוּם may mean “to raise one’s-self” maybe seen Isa_30:18.——The conjunction of רום ונשׂא and in that order is Isaianic: Isa_2:12-14; Isa_10:33.
Ver.14. כַּֽאֲשֶׁר–כֵּן is used here as in Exo_1:12 (Gesen.). Therefore, with most expositors, I hold the clause כֵּן־מִשְׁחַת–אָדָם to be a parenthesis, that explains why many are astonished at the Servant. In regard to the change of person, there is notoriously great freedom in Hebrew, and also in Isa_1:29; Isa_2:6; Isa_14:30; Isa_33:2; Isa_33:6; Isa_41:1; Isa_42:20; Isa_14:8; Isa_14:21). Haevernick, (Theol. d. A. T., p. 248), Hahn and V. F. Oehler regard the two clauses with כֵּן as the two degrees of the apodosis. Haevernick urges that כן does not mean adeo, and in that he is of course correct. It is only the comparative ita, not the intensive tam or adeo. But he is wrong in urging the rarity of the parenthesis in Hebrew, and asserting that כן can only introduce the apodosis. Hahn, who pronounces the change of persons carelessness, which one has not the least right to assume (he does not reflect, however, on the frequency of this usage!) is of the opinion, that as Isa_52:11-12 speak of Israel, and Isa_52:13 of the Servant, so, too, Isa_52:14 speaks first of Israel, and then of the Servant. But that is quite a superficial construction. For there is a chasm between Isa_52:12-13. With ver.13 there begins a new, specifically different section, and it is on the contrary quite unnatural and against the context to refer עליך again to the nation. V. Fr. Oehler apparently avoids this unnaturalness by referring also ver.13 to the nation, and letting the transition to the servant begin with כן משׁחת. But this construction also does violence to the text.——מִשְׁחַת from שָׁחַת, Kal unused, Piel “corrupit, pessum dedit,” is any way ἅπ. λεγ. Analogous formations מָשְׁחָת “corruptio, corruptum,” Lev_22:25 and מַשְׁחֵת “pernicies,” Eze_9:1. It is uncertain and indifferent as to sense which is the chief form, מִשׁחָת or מִשׁחַת (syncopated from מִשְׁחֶתֶת (Haevernick, et al.) or מִשׁחַת as e.g., מִדְמַם, מֵרְכַּב. The expression משּחת מאישׁ is explained from the capability of the preposition מִן to express a negation. Deformity away from the man is deformity or disfigurement to an appearance no longer human. מִן has an analogous meaning in the clause ותארו מבני אדם. For here also the literal meaning is: his form is away from men, i.e., no longer human.
EXEGETICAL AND CRITICAL
1. These verses, which by their contents necessarily belong to chap. 53 according to the common manner of the Prophet, stand in front as giving the theme. Ver.13 sets forth the final goal: the glory and sublimity of the Servant of Jehovah. But in roughest contrast with this stands the way that He must go in order to reach that goal: deepest suffering, by which He almost loses His human appearance (ver.14). But as the humiliation is deep, so is the exaltation high: the Gentile world and its kings will worship Him that is exalted out of suffering, for they, for whom the salvation appeared not to be destined, will also have a share in it (ver.15).
2. Behold my Servant——they consider.
Vers.13–15. The expression ישׂביל points to the reciprocal relation of means and end. He that uses the means that lead to the end is wise. The Servant of God will use no false means, therefore He is wise. השׂביל never of itself has the meaning of חִצְלִיחַ; but in the sapienter rem gerere there is impliedly the bene rem gerere (comp. Jer_10:21; Pro_17:8). Hengstenberg sees in ישׂכיל a “retrospect” to 1Sa_18:14-15 where this word is used of David (comp. 1Ki_2:3; Psa_101:2; 2Ki_18:7). But he seems to me to go too far when, according to the parallel passage cited, he understands ישׂכיל to mean the wise administration of government, and Stier has properly protested against this construction. Yet we may suppose there is an allusion involving only comparison and not equalization. For the Servant of God appears here, not indeed as king, but as one that, like David, from a small, mean beginning worked himself aloft to high honor.
But the splendid description of ver.13 anticipates merely the end. This end crowns a course of development of the contrary character. It passes through night to light, per ardua ad astra. The vers.14, 15 say this. For many the Servant of God became an object of horror (שָׁמַם comp. Lev_26:32; Eze_27:35; Eze_28:19). But in the same proportion that He first provokes horror by the deformity of His appearance, He will later provoke wondering reverence. His visage was so marred,etc. [“His look however was in that degree disfigured to the inhuman, and His form not like a son of man’s.” Dr. Naegelsbach’s translation.—Tr.]. These words are a parenthesis (see Text. and Gram.). There occurs accordingly a change of person, which, as Hengstenberg remarks, is explained by the parenthesis containing a remark of the Prophet, in which, naturally, the Servant is spoken of in the third person. But by this the continuation of Jehovah’s discourse in ver.15 is also diverted from the second to the third person (see Text. and Gram.).
Since Isa_50:10 the expression עֶבֶד “servant” has not been used. Chapters 51, 52 spoke of the people of Israel without applying to them the designation “Servant of God.” According to Œhler’s exposition, in Isa_52:14 to Isa_53:12 also the personal Servant of God is not spoken of; and now Isa_52:13 must not be introduction to what follows, but recapitulation of what precedes! After previously speaking of Israel’s elevation, and bringing this contemplation to a close in every respect, is it now again to be discoursed on? A section treating of the personal Servant of God ought to begin with a statement having the Servant of God for subject, and yet this Servant of God must not be the one of whom the new section treats, but the one of which the foregoing section treated, yet without designating it as the Servant of God! In this way ver.13, from being a most suitable and artistic beginning of the new section, becomes an unsuitable conclusion of the foregoing one. Of course one will not venture to take בֵּן in the sense of “adeo,” which it does not have. But it is equivalent to “corresponding to, in that degree that,” and involves the meaning that the horror of the people answers to the looks of the Servant, so that the former is prompted by the latter. There will be a certain equality between fortunate and unfortunate consequences, in the same degree that one was horrified at Him, He will also provoke joyful wonder and reverence (Isa_52:15). נָזָה is “to spring,” and with the exception of our text is used in the Old Testament (in twenty places) only of the springing or spurting of fluids. It occurs in this sense also Isa_63:3. This use is especially frequent in the Pentateuch, where the various acts of purification and consecration are spoken of, which were performed by sprinkling with blood or water. Hence very many expositors, following the Vulg., and Syr., as Luther, Vatabl., Forer., Grotius(who yet also approved the θαυμάσονται of the LXX. since he says, “minari est veluti aspergi fulgore alicujus,” for which Vitringa reproves him sharply), Lowth (whom however this exposition does not satisfy), Rambach, Hengstenberg, Haevernick, Hahn,etc. [Barnes, J. A. Alex., Birks,etc.], have taken נָזָה in the sense of asperget, [“to asperse, besprinkle”] and have considered the reference to be to the atoning power of the blood of Christ (“Christus virtutem sanguinis a se fusi instar Magni Pontificis domus Dei applicabit ad purificationem conscientiarum gentium multarum.” Vitringa). This explanation was the one generally received by the church. But it is correctly objected to it, that הִזָּה never means “to be-sprinkle” but always “to spout,” “to make burst,” and is always followed by the accusative of the spurted fluid, with עַל or אֶל of the remoter object that is spurted on. Perhaps on this account the Targ. Jonat., then Saadia and Abenezra gave the rendering disperget. But apart from this meaning not being grammatically established, it does not at all suit the context. There has been an effort to change the reading. Thus the Englishmen Durell and Jubb, whom Lowth quotes, would read יחַזּוּ, which they then take in the sense of the θαυμάσονται of the LXX.: so shall many nations wonder at him.” But Piel of חָזָה never occurs, and the meaning “θαυμάζεσθαι” would be dragged in. J. Dav. Michaelis would point יַזַּהּ after the Arabic naziha (amoenus fuit, oblectavit), accordingly the sense would be: “so shall He be the delight of many Gentiles.” This conjecture, also, must be called too far-fetched. The most satisfactory explanation is the one now approved by most expositors (since Ch. Dav. Martini,Comment. philol. crit. in Jes. cap. 53 Rost. 1791): “He will make spring up,” which springing up is taken either as the expression of joy or of astonishment, surprise, or of reverence, and is construed in antithesis to שׁממו עליך Isa_52:14. Also Stier, Delitzsch, V. Fr. Œhler share this view. I side with them because I know of nothing better. The thought in itself, indeed, seems to me suitable. For one can, of course, suppose that the Prophet means to oppose to that horror with which the suffering Servant was regarded, a surprised springing up proceeding from respectful astonishment. One might quote as a parallel קָמוּ שָׂרִים וְיִשְׁתַּֽחֲוּIsa_49:7. And one might also fittingly refer to Jer_33:9 (וְרָֽנְזוּ נוֹים פָֽחֲדוּ) and Hab_3:6 (וַיַּתֵּר נּוֹיִם). But nevertheless it remains an unfortunate affair, that נָזָה is used in the Old Testament only of the springing or spurting of fluids, and never of persons, and that for the latter use one can only appeal to Arabic analogies (naza, see Gesen.Thes. p. 868 a). In my opinion, it is possible that the reading יַזֶּה is not correct. Perhaps we ought to read יַתֵּר גּוֹיִם as in Hab_3:6. That would give the same sense by means of a genuine Hebrew word, though one, indeed, not frequently used. For נָתַר “tremuit, subsilivit” occurs beside only Lev_11:12; Job_37:1. If יַתֵּר was the original reading in our text, it were alowable to think that the contents of chap. 53 occasioned the substitution of the priestly word יזה for the one that may have fallen out in some way, or have become indistinct. [The foregoing review of the state of the question concerning יַזֶה, and the Author’s own despairing attempt, dispose one to say “the old is better” and to adhere to the English accepted version. J. A. Alex., says of the other views and especially of that stated above to be the most generally adopted by modern expositors: “The explanation is in direct opposition to a perfectly uniform Hebrew usage, and without any real ground even in Arabic analogy. The ostensible reasons for this gross violation of the clearest principles of lexicography are: first the chimera of a perfect parallelism, which is never urged except in cases of great necessity; and secondly, the fact that in every other case the verb is followed by the substance sprinkled, and connected with the object upon which it is sprinkled by a preposition. But since both constructions of the verb “to sprinkle” are employed in other languages (as we may either speak of sprinkling a person or of sprinkling water on him), the transition must be natural, and no one can pretend to say, that two or more examples of it in a book of this size are required to demonstrate its existence. The real motive of the strange unanimity with which the true sense has been set aside, is the desire to obliterate this clear description, at the very outset, of the Servant of Jehovah as an expiatory purifier, one who must be innocent Himself in order to cleanse others.—Another objection to the modern explanation of the word is, that it then anticipates the declaration of the next clause, instead of forming a connecting link between it and the first.”—Some that hold the modern view, as our Author and Delitzsch, may not be charged with what J. A. Alex, pronounces the real motive of it. See above the introduction to this section. But surely it is easier to conjecture that יַזֶּה has the force and construction involved in the old view (if that rendering can be charged with being no better than conjecture) than to resort to such a conjecture as that of the Author.—Tr.].—The added נּוֹיִם by no means represents, in relation to ver.14a, merely a (quantitative) intensification (see immediately below on ver.14 b). Shall shut their mouths is a sign of reverence (comp. Mat_7:16, and in general Isa_49:7). עָלָיו is causal: on account of His surprisingly imposing appearance they are dumb. To understand the causal clause ّכי אשׁר לא ספר ונו׳ as Delitzsch does (“what was never told they see, what was never heard they hear”) the text must read כִּי אֲשֶׁר לֹא סֻפַּר רָאוּ. But the additional לָהֶם, of which that explanation makes no account, intimates rather that the Prophet lays the emphasis on the antithesis between the Jews and the Gentiles. Hence he adds before רַבִּים the word נּוֹיִם. Many heathen nations trembled before Him in reverence, and their kings were dumb before Him, whereas Israel felt only aversion for Him. Thus it happened that those did not recognize Him to whom He was announced in advance, whereas those to whom nothing about Him was announced saw Him and understood (Isa_65:1; Isa_66:19). It is clear, therefore, that סֻפַר and שָֽׁמְעוּ refer to the prophetic announcement that preceded the historical appearance of the Servant of Jehovah, and prepared the way for it. It was just that Israel, prophetically acquainted with Him in advance, that did not receive Him; whereas the heathen, that yet were without such preparation, made Him welcome. [“The last clause, in grammar, admits equally the received version or that of the LXX. given above (Birks translates as Dr. Naegelsbach does.—Tr.). But St. Paul’s quotation, Rom_15:20-21, where this very promise, as rendered above, is made the rule and law of his own conduct as the Apostle of the Gentiles, seems decisive in favor of the latter meaning (LXX., Vulg., Luth., Crusius, Stier). Beside the authority of an inspired comment, the context favors this construction. That wide publication of the gospel, to which Paul applies the words, and in which he was the chief instrument, explains how it would be that many nations and kings should come to do homage to Messiah. Birks.—Tr.]
DOCTRINAL AND ETHICAL
1. On Isa_52:13 to Isa_53:12. “This chapter, that has already silenced so many scoffers, and led so many honest doubters to believe, when they compared the prophecy with the fulfilment, and when the wonderful agreement with the history of the suffering, death and resurrection of our Redeemer shone upon them so glorious and clear—this master-piece from the armory of God, whose power unbelieving Israel even at this day fears so much that it has gone on omitting it from its yearly selections from the prophets for the weeks, but in doing so has given powerful testimony against itself and for the truth of the gospel—this chapter is a precious jewel of our Bible.” Axenfeld, Der Proph. Jes., A Lecture, 1870, p. 60 sq.
2. On Isa_52:13. In the Midrasch Tanchuma, Fol. 53, c. 3, 1, 7 it reads: זֶה מֶלֶךְ הַמָּשִׁיחַ וְיָרוּמ מִן אַבְרָחָם וְנִשֶּׂא מִמּשֶׁה וִגָבַהּ מִן מַשֽלְאֲכֵי הַשָּׁרֵת i.e., this is the King Messiah, He will be higher than Abraham, and raise Himself up more than Moses and be exalted above the angels of the ministry. On this Wuensche l. c. remarks p. Isaiah 42 : “This passage is additionally important from the fact that it teaches the doctrine of the sublimity of the Messiah, so strongly opposed by the later Jews. He rises above all created being; even the angels of the ministry may not be compared with Him in respect to their dignity and rank.”
3. On Isa_52:14. It is remarkable that the church in the times of persecution before Constantine, conceived of the bodily form of the Lord as ugly: (Clem. Alex. Paedag. III. 1. τόν κύριον αὐτὸν τὴν ὄψιν αἰσχρὸν γεγονέναι διὰ Ἡσαΐου τὸ πνεῦμα μαρτυρεῖ. Origen, C. Cels. VI.: ὁμολογουμένως γέγραπται περὶ τοῦ δυσειδὲς γεογνέναι τοῦ Ἰησοῦ σῶμα); the secularized church of the Middle Age conceived of Him as a form of ideal beauty (comp. the description of the form of Jesus in Nicephorus Callisti L. II. c. 7, and in the letter of the Pseudo-Lentulus, comp. Herz. R. Enc. VIII. p. 292 sqq., Delitzsch Jesus and Hillel, 1865, p. 4); the church of the Reformation took a middle course: “It is quite possible that some may have been as beautiful in body as Christ. Perhaps some have even been more beautiful than Christ. For we do not read that the Jews wondered at the beauty of the Lord.” Luther.
4. On Isa_53:4-5. “Justin Martyr (Apol. I. c. 54) sees in Asklepios, the physician that healed all diseases, a type of Christ parallel to that of the Servant who bears our sickness.” Edward Mueller, “Parallels to the Messianic prophecies and types of the Old Testament from Greek antiquity” (Jahrbb. f. Klass. Philol. v. Fleckeisen VIII. Supplem.-Bd. 1 Hft. p. 5).
5. On Isa_53:4-6. The peculiarity of V. Hofmann’s doctrine of the atonement seems to me to have its root in this, that he distinguishes a two-fold wrath of God against sinful humanity, viz., “how God is angry with sinful humanity that is destined to be brought back again into love-fellowship with Him, and how He is angry with those who refuse obedience to His work of salvation.” (Schutzschriften für eine neue Weise die alte Wahrheit zu Lehren III. Stück, Noerdlingen, 1859, p. 13 sq.). “In both instances His anger is an enmity of the holy Living (One) against sin that delivers the sinner to death. But in the one case it delivers him to death in order to redeem him out of it, in the other case that he may remain in it. Had God not intended to save mankind, then the death to which He delivered those first created would have been complete and enduring.” There appears to me to be a contradiction in this. For first it is said, that had God not intended to redeem mankind, then the first pair had been delivered to complete and enduring death. And then it is said, that the wrath of God does so deliver the one that is disobedient to His work of salvation over to death that he abides in it. Thus eternal death appears at one moment as punishment for sin in itself, and at another as punishment for rejecting the work of salvation. That God did not deliver over to complete and enduring death the first pair and their descendants was then merely because He had formed the purpose to redeem mankind. Therefore one would still think that what the Redeemer suffered made it possible for the divine righteousness to remit to men the complete and abiding death. Consequently, one might still think that Christ, by His death had given the divine righteousness an equivalent for the “complete and abiding death” of mankind. But, according to Hofmann, such is not the case. For he asserts that the wrath of God delivers to abiding death only those that refuse obedience to His work of salvation. For this reason Christ did not bear the torments of damnation. Indeed for this reason a redemption from eternal death is neither possible nor necessary. For those that do not accept the work of salvation cannot be redeemed from eternal death at all, while those that do accept need not to be redeemed, because eternal death belongs in fact only to those that do not accept the work of salvation. There we have I think a circulus vitiosus. In view of the redemption, the first pair and their descendants are not punished with the eternal death that their sin in itself deserves, but only with corporeal death. But the Redeemer does not die in order to redeem men from eternal death, for the latter is suddenly only the consequence of unbelief in the work of salvation. But the Redeemer dies to redeem men from that punishment which was laid on them as a mitigated sort in view of the redemption. For Christ was only subjected to that anger with which God was angry at those who were destined to a re-entrance into His fellowship of love, not to that “which abides on those who are disobedient to the grace of God,” l. c. p. 14. Consequently one would think Christ only redeemed us from bodily death. And yet from that we are not redeemed. Hofmann says, indeed: “we do not abide in it” (p. 51). It is true, the redeemed do not abide in it. But that is only for the reason that they are also redeemed from eternal death. For were the latter not the case, then the bodily death would only be a transit to what is worse, i.e., to eternal death. Therefore eternal death is the punishment, not only of not believing inredemption, but of sin in general. But Christ redeemed us from sin and its punishment generally, and not merely from what remained of the punishment that, with reference to the redemption, was from the first remitted to us.
6. On Isa_53:4. “Hic est articulus justificationis, credere Christum pro nobis possum, sicut Paulus quoque dicit: Christus est foctus maledictum pro nobis. Neque enim satis est, nosse, quod Christus sit passus, sed, sicut hic dicit, credendum etiam est, quod nostros languores tulerit, quod non pro se, neque pro suis peccatis sit passus, sed pro nobis; quod illos morbos tulerit, illos dolores in se reciperit, quos nos oportuit pati. Atque hunc locum qui recte tenet, ille summam Christianismi tenet. Ex hoc enim loco Paulus tot epistolas, tot sententiarum et consolationum flumina hausit.”—“Christianus quasi in alio mundo collocatus neque peccata neque merita aliqua nosse debet. Quodsi peccata se habere sentit, adspiciat ea, non qualia sint in sua persona, sed qualia sint in illa persona, in quam a Deo sunt conjecta, hoc est videat, qualia sint non in se nec in conscientia sua, sed in Christo, in qao expiata et devicta sunt. Sic fiet, ut habeat purum ac mundum cor ab omni peccato per fidem, quae credit, peccata sua in Christo victa et prostrata esse.” Luther.
7. On Isa_53:4. “We have many wrath and fire mirrors of the just God, how He thunders and lightens on account of sin; such as the flood, Genesis 7; Sodom and Gomorrah, Genesis 19; Pharaoh and all his, Exodus 14. But what are all those to this, that God so dreadfully racked and smote His only begotten Son, the highest and infinite good, that a stone in the ground might have lamented, and even the hard rocks did rend asunder on account of it at the time of His suffering?” Cramer.
8. On Isa_53:5. “O mirabile genus medicinae, ubi medicus aegrotat, ut aegrotis sanitatem efferat.”—“Medico occiso sanati sumus. Quis unquam audivit talia?”—“Tota vita Christi crux fuit et martyrium, et tu quaeris gaudium?”—Omni diligentia atque vigilantia caveamus, ne vulneret diabolus quod sanavit Christus.” Augustin. “Est jucundissima consolatio: livores ipsius sunt nostrum emplastrum. Atqui nos meriti eramus livores et ipsi debebatur sanitas. Si quis ergo sanitatem optat, ille non suam castigationem et crucem consideret, sed tantum respiciat in Christum et credat, tum sanabitur, hoc est, habebit justitiam eternam.” Luther.
9. On Isa_53:6. Sin isolates men, because its principle is egoism. Every one accordingly makes himself a centre, around which all must revolve. But by this we lose the true, all-controlling, right guiding centre, and are as stars that are become excentric, that must finally dash to pieces on one another.—“Redimit pretiose, pascit laute, ducit sollicite, collocat securi.” Bernhard of Clairvaux.
10. On Isa_53:6. God laid on Him the sin of us all. That is the great enigma of the Christian doctrine of atonement. It is the point that for so many is a stone of stumbling, since it appears as if God outwardly and arbitrarily transfers the guilt of men to One, who, Himself innocent, has no inward, real relation whatever to the guilt of another. And this is verily one of the mysteries of Christian doctrine. The Lord says: “Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit,” Joh_12:24. And Paul says: “Know ye not that so many of us as were baptized into Jesus Christ, were baptized into His death?” And in the same connection he says: “Knowing this that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed [justified: Marg.] from sin,” Rom_6:3; Rom_6:6-7. It is true, Christ stood alone in death, and though he had the imputed sin, the organic connection of our sin with Him was wanting. But in the sequel He suddenly stands as the centre of a great complex of fruit. By baptism we are all baptized into Him, and in fact such as we are by nature, with our old Adam and all its sins. Yet now Paul says that our old man is crucified with Christ in baptism. Therefore he assumes that we men are in the sequel transposed into the communion of the death of Christ, and that our justification rests on the fact that we have actually died with Christ. Still it will be said that this itself is an enigma; that one can as little solve one riddle by another, as cast out one devil by another. But perhaps the new enigma still shows where we must direct our inquiring thoughts in order at last to find the solution.
11. On Isa_53:8. “Innocent Lamb of God, yea, Thou shalt have seed; as long as the sun continues Thy name shall extend to posterity (Psa_72:17). Out of anguish and out of the judgment hast Thou come, and who will declare to the end the extent of Thy life? ‘The lion that is of the tribe of Judah, the root of David has overcome, to open the book and to break its seven seals.’ Now they sing to Thee a new song, and Thine whom Thou hast bought with Thy blood say eternally: ‘Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature (says the seer) which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.’ ” Tholuck.
12. On Isa_53:9. “Sepeliri se passus est Dominus 1) ut sabbatum redemtionis responderet sabbato creationis, quod illius typus fuit; 2) ut testaretur, se non οἰομένως sed ὅντως fuisse mortuum. Unde Tertullianus recte: non sepultus esset, nisi mortuus; 3) ut sepulcra nostra consecraret in κοιμητήρια contactu corporis ipsius sanctissimi sanctificata (Jes. 27:19; 57:2); 4) ut praefiguraret quietam nostram spiritualem ab operibus carnis (Heb_4:9-10).” Foerster.
13. On Isa_53:9. “Christ can boast both sorts of innocence, viz., causae and personae. For He suffers in the greatest innocence, and is above that innocent through and through in His whole person and nature, to the end that He might restore what He took not away (Psa_69:4). For we ought to have such an high priest (Heb_7:26).”—Cramer.
14. On Isa_53:10. “Hujus sacrificii expiatorii quatuor sunt privilegia: 1) est propitiatio pro totius mundi peccatis (1Jn_2:2); 2) in hoc idem est ὁ προσφέρων καὶ ὁ προσφερόμενος (Ephes. Isa_5:2); 3) est unicum semelque tantum oblatum (Heb_7:27); 4) hoc unico sacrificio Christus consummavit in eternam eos, qui sanctificantur (Heb_10:14).—Foerster.
15. On Isa_53:11. “Christ makes righteous not by communicating His essential righteousness, but by communicating His merit. For He bears their sins. The means, however, by which this righteousness comes to us is His knowledge that consists in true saving faith.” “Plus est credere Christo, quam deliquisse saeculo.”—Ambrose. “Justificat multos agnitione sui.”—Cramer.
16. On Isa_53:11. (צַדִּיק). “Plato Derep. L. II., 362, d. e., describes the righteous man, who, in purest and completest exercise of virtue, unconcerned about the opinion of the world and the outward effects of his conduct, on his own part only reaps infamy and shame, suffering and abuse of every sort for his righteousness, and yet, unswervingly pursuing his aim, most cruelly racked, and tormented, bound, robbed of eyesight by the rudest violence, remains ever true to himself, and at last suffers the most infamous and cruel death as the reward of his virtue, the death of the cross.” Ed. Mueller, l. c., p. 11. Comp. Doellinger, Heidenthum und Christenthum, 1857, p. 300.
17. On Isa_53:12. “Let even the hardest stone strive against the Lord Christ, all must still become vain pottery that dash themselves against Him, as it is written: ‘Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder’ (Mat_21:24). And as Luther says: ‘Therefore Christ says, also; Good people do not brush against me, let me be the rock, and do not get into conflict with me; for if not, then I say for certain, I am a stone, and will not be afraid of jugs because they have big bellies, and which, the more they are swelled out, are the easier shattered and the easier to hit.’ My good Saul, it will go hard for thee to kick against the goads, said the Lord Christ to Saul, and although he resisted, he had still to yield. For as it is written: even the strong shall he have for a prey.”—Tholuck.
HOMILETICAL HINTS
1. On Isa_52:13 to Isa_53:12. The suffering of our glorified Lord Jesus, how I., it is not recognized; II., yet is carried out; III., glorified”. Gotfried Arnold, Ev. Botschaft der Herrlichkeit Gottes, 4 Aufl., p. 338 sqq.
2. On Isa_53:1-5. “Concerning the various reception of the word of the cross by men.” C. F. Harttman, Passionspredigten, Heilbronn, 1872, p. 169.
3. On Isa_53:1. “The mount Golgotha. 1) A scene for the display of unbelief and belief. The rulers of the people, the mass of the people, the one murderer give evidence of unbelief; the mother of Jesus and the other women, together with John, the Centurion, the thief were believing. But the greatest example of faith is given by the Son of God Himself, who is called a beginner and finisher of our faith. 2. A place where the arm of the Lord is revealed to us.”—Harttmann, l. c., p. 277.
4. On Isa_53:1. Concerning the reasons for the bad reception men give the word of the cross. 1) One cannot fruitfully consider it, if one does not recognize his own ruin. 2) It shows us our profound inability to help ourselves. 3) There is involved in it the obligation to die with Christ. 4) It is treated in such a frivolous and common-place manner”.—Harttmann, l. c., p. 169. “The grand turning point in the race of Adam and the new Israel”. Gaupp, Prakt. Theol., 1. Vol., p. 509. “How the suffering and death of Christ are the greatest thing that has ever occurred in the history of the world. For 1) It is the greatest wonder; 2) it is a work of the last necessity; 3) it is a work of the highest love; 4) it is a work of the greatest blessing”. Pfeiffer, in Manch. Gaben u. ein G. III. Jahrg., p. 248.
5. On Isa_53:4 sqq. “How can the suffering of death by an innocent One, bring salvation to the guilty? 1) If the righteous One freely sacrifice Himself for the guilty. 2) If His sacrifice is an adequate payment for the guilt of the other. 3) If the guilty uses the freedom from punishment that has been obtained to the salvation of his soul”. Herbig, in Manch. Gaben u. ein G., 1868, p. 256.
6. On Isa_53:4-5. “Concerning the justifying and saving knowledge of Jesus Christ, that especially in a dying person must appear flourishing and strong. 1) How one must press on to it through conflict. 2) How it is afterwards full of power, life, peace, righteousness, salvation, blessedness.” Rieger H. C. Superint. in Stuttgart, Funeral Sermons, 1870, p. 187.
7. On Isa_53:3 sqq. “Christ assumed no temporal honor or reputation, but with words and works contradicted all that would have praised, honored, and celebrated Him. For He ever shunned the honor of this world, and gave not even the slightest cause for it (Joh_6:15). Yea, in great humility He allowed the greatest contempt and blasphemy to be uttered against Him; for the Jews reproached Him with being a Samaritan, that had a devil and that did His miracles by the power of Satan (Joh_8:48). Men treated His divine doctrine as blasphemy. He was pestered by murderous cunning, many lies and calumnies, finally betrayed, sold, denied, struck in the face, spit upon, crowned with thorns, scourged, wounded, condemned, forsaken by God and man, stripped naked as a malefactor, yea, hanged up as a curse (Gal_3:13), while every one mocked at Him, laughed at His prayers, cast lots for His clothes, gave Him gall and vinegar to drink in His dying extremity (Joh_19:29). Lastly, He died on the tree in the greatest infamy and contumely, His dead body was pierced and opened on the cross, and at last buried as a wicked person; yea, even after His innocent death. He was reproached with being a deceiver (Mat_27:63). Men also contradicted His resurrection. And so in life and death and after death He was full of contumely.” Joh. Arndt, Wahr. Christenth. Buch 2, kap. 14.
8. On Isa_53:4-6. “This text is the only medicine, and true, sure and approved theriac against that hurtful soul-poison, despair.” “He was wounded for our transgressions, He was bruised for our iniquities;” and afterwards “all we like sheep have gone astray, but the Lord laid on Him the iniquity of us all.” Thou hearest that He speaks of sins and iniquity; and that thou mayest not think He speaks of some particular people, and not of thee and me, the Holy Spirit lets the words go out strong, and lets this resound: He was wounded for our transgression, He was bruised for our iniquity. Item: God laid all our sin on Him. That means even that no man is excepted.
Now that this is true, that Christ, the Son of God, laden with the sin of all men, was on that account wounded and bruised, wilt thou regard God as so ungracious or so hard, that He will let a debt be paid Him twice? Or shall Christ have suffered such distress and death in vain? In fine; God laid thy sins on Christ; it follows that they no more rest on thee. God wounded Him for thy sins; it follows that thou shalt not bear the punishment. God smote Him for thy sake; it follows that thou shalt go free.” Veit Dietrich.
9. On Isa_53:8-10. Is it not really a contradiction to say, that the Servant shall live long because He is taken out of the land of the living? And also, that He will have seed, when He shall have given His life an offering for sin? One sees here that the Prophet has some presentiment of the higher nature of Him whom he presents to us here as the Servant of Jehovah. According to the New Testament view, one must be cut off from the so called land of the living, but which is in truth the land of those devoted to death, in order to reach the land of true, of eternal life. Thus it is hereby intimated, that Christ will die in order to rise up again to everlasting life. Yea, even more! It is also intimated (Isa_53:10), that precisely by the giving up of His life He will accomplish, as it were, an act of generation, the result of which will be an immeasurably numerous and immortal posterity. For by His death He gives us eternal life (comp. Joh_12:24). The strange death of Christ: 1) By His death He laid down what was mortal in Him, and now appears wholly as the eternal living One; 2) by His death He gives life to them that were a prey to death.
10. On Isa_53:10. “The death of Christ: 1) Who willed and decreed it? (God Himself: it pleased the Lord to bruise Him). 2) Why did God will it? (He must give His life an offering for sin). 3) What are His fruits? (He shall see seed and live long, etc.). After Spurgeon, The Gospel of the Prophet Isaiah.
11. On Isa_53:11-12. As the exaltation of Christ corresponds in general to His humiliation (comp. Php_2:5-11), so also it corresponds in particulars: 1) Because His soul was in tribulation, He will see His pleasures and be satisfied. 2) Because He bore the sins of many, so He, the righteous One will by His knowledge make many righteous. 3) Because He was made like the wicked, He shall have the great multitude for a prey and the strong for spoil.
Footnotes:
[12]Or, prosper.
[13]horrified.
[14]make spring up.
[15]For those to whom nothing was told, they see it, and those who have heard nothing, they understand it.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 1, 2. Put on… strength — Not splendour, (Gesenius,)…
1, 2. Put on… strength — Not splendour, (Gesenius,) but “strength,” imparted through conscious union with Jehovah.
Beautiful garments — Rather, garments of beauty, giving the prominence really due to the latter noun, itself alone expressing the intended chief thought, which is holy character; “garments” being the embellishments with which the character is set off. Such character the people of Jerusalem are assumed now to possess, and to have no further association with the uncircumcised and the unclean, who have already had too much to do with defiling the purity of Israel.
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Shake… from the dust — A contrast is here intended with the description of Isa_47:1. Zion has long been a captive seated on the ground, clothed with sackcloth, and dust on her head; but she is now bidden to shake off the dust of her captivity, and to stand or sit in her complete freedom.
Bands of thy neck — The Hebrew text is expressive:
Loosed are the bands, or chains, which held thee in slavery; arise, and be at energetic work.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain Ch. Isa_52:1-2. Here the prophet’s imagination takes a higher…
Ch. Isa_52:1-2. Here the prophet’s imagination takes a higher flight. The cup of indignation having finally passed from her hands, Jerusalem is summoned to shake off her stupor, and array herself in garments befitting her dignity as the bride of Jehovah. The description is influenced by the contrast (evidently intentional) to the taunt-song on the “daughter of Babylon” (ch. Isa_47:1 ff.).
put on thy strength] Cf. ch. Isa_51:9.
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the holy city] as ch. Isa_48:2.
for … there shall no more come &c.] Note the correspondence with Isa_47:1; Isa_47:5.
the uncircumcised and the unclean] i.e. not foreigners generally (as Joe_3:17), as if the passage expressed the exclusiveness of later Judaism, but the “destroyers” and “wasters” who at present desecrate her soil; see on Isa_49:17. Cf. Nah_1:15; Zec_9:8.
2. arise and sit down] The meaning might be, “arise from the dust, and sit on thy throne,”—a contrast to Isa_47:1.
loose thyself … neck] Better perhaps loose for thee the bonds &c.; the reflexive verb having the same force as an ethical dative. The alternative rendering of R.V. marg. “the bands of thy neck are loosed” represents the Hebrew consonantal text. The Qerê, however, is here supported by the Ancient Versions, and is undoubtedly to be preferred.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Awake, awake . . .—The repetition of the…
LII.
(1) Awake, awake . . .—The repetition of the burden of Isa Ii. 9, 17, indicates, by a subtle touch of art, the continuity of thought. The call is addressed as before to Zion, as a castaway. It summons her to the highest glory. She is to put on the garments of beauty, which belong to her as the priestly queen of cities. (Comp. Exo_28:2.) The alien and the impure shall no longer ride victorious through her streets, as in Isa_51:23. (Comp. Eze_44:9, and the picture of the heavenly Jerusalem in Rev_21:2.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 1-6. FURTHER ADDRESS OF THE PROPHET TO JERUSALEM.…
Vers. 1-6. FURTHER ADDRESS OF THE PROPHET TO JERUSALEM. Zion is exhorted to rise from the dust, throw off her bonds, and assert her freedom (vers. 1, 2). God will deliver her from this third captivity for his Name"s sake, which her oppressors blaspheme (vers. 3-6).
Awake, awake; put on thy strength. (comp. Isa_51:9) God can help those only who help themselves. The "arm of the Lord" having been called upon to "put on strength" in order to help Zion, Zion is now exhorted to do her part, and put on her own strength. Nor is she to stop there; she is further to rut on her beautiful garments to array herself in the glorious robes which befit her as a royal and a holy city, and show herself once more a queen, instead of being content to remain grovelling as a captive. (Isa_51:20, Isa_51:21) Henceforth there shall no more come into thee the uncircumcised. Foreigners shall no more visit Jerusalem to injure her or exult over her misfortunes. (comp. Joe_3:17) When the influx of the Gentiles comes, (Isa_42:6 Isa_49:6, Isa_49:22, etc.) it will be one of Gentiles who are "circumcised in heart and lips," and no longer "unclean". (Act_10:15)
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Vers. 1, 2. God helps those who help themselves.
It is a law of God"s providence to require of men, as conditional to his assisting them, some corresponding effort. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you". (Mat_7:7) He is always ready to give; but he will have men stretch out their hand to receive. For the careless and the apathetic, he will perhaps we might say, he can do nothing. Thus he calls men into his Church, but they must arise and obey the call; he offers them grace, but they must use the means of grace; he is willing to grant them eternal life, but upon this life they must "lay hold". (1Ti_6:12) When he delivered his people out of Egypt, he required them to "rise up, and go forth," and make long and toilsome marches through a dreary wilderness; and only after forty years of effort did he bring them to Canaan. So, too, when he would deliver them from Babylon, those only were delivered who braced themselves for a great exertion, left all that they had, affronted peril, (Ezr_8:31) undertook the difficult and wearisome journey (Isa_43:19) from Chaldea to Palestine. The reason would seem to be that God, in all his dealings with man, is disciplining him and training him, eliciting the good that is in him, and causing it to acquire strength by active exercise, thus fitting him for a higher state of existence than the present, and leading him onward toward the perfection which he designed him to reach.
HOMILIES BY E. JOHNSON Vers. 1-12. The redemption of Jerusalem.
I THE SUMMONS. It comes from the Divine representatives. She had been called upon to arise and to stand up, and now she is to put on her strength and her robes. "Strength returns to Zion when the arm of Jehovah is mighty within her." It is useless to counterfeit the semblance of strength which does not exist. Nor is strength merely a matter of the will; but there ever is a secret fund of strength in the hearts of those who know that God has not forsaken them. In a sense, hope comes to those who rouse themselves from dejection, and "power to him that power exerts." The highest success promised is to human endeavour, and is not to be enjoyed without human endeavour. The beautiful garments are to be put on in preparation for the era of moral beauty and holiness. There is a true symbolism in dress. There is a garb appropriate to mourning and woe; another attire becomes the spirit of gladness and expectation. And there is, so to speak, a dress of the soul a habit of the mind which expresses the hope of better things even amidst darkness and disappointment. As there were robes, figuratively speaking, which became a holy and priestly city; as there were seemly robes for Aaron the priest; even so for him who looks upon himself as a "king and priest unto God," there is a suitable bearing and character, determined by the sense of the high destiny in store. "Every man that hath this hope in him purifieth himself, even as he is pure." So high a destiny is in store for Jerusalem; no more are the unclean to enter her sacred precincts, (cf. Joe_3:17) but only the worshippers of the true God. Typically, the promise points to future times, when the Church of God shall be pure as when, in the great world-harvest, the tares shall be gathered out, and the wheat be gathered into the eternal garner. Let, then, Jerusalem shake herself from the dust from that posture which expresses mourning and humiliation, (Job_2:13) and take a lofty and honourable place. "Ascend thy lofty seat!" (Louth). "Arise and sit erect" (Noyes). "Rise, sit upon the throne of thy glory" (Chaldee). She is to shake the chains from her limbs, for her captivity is drawing to an end. Has she been sold? Nay; Jehovah has received naught for her. "It is not a sale, but only a temporary transfer." He can receive them back and renew his covenant with them. You shall be redeemed. " There was to be a remarkable proof of the power and sovereignty of God. For usually slaves and captives are not given up without a ransom. That they may expect this to be done, Jehovah reminds them of what has been done. He who had delivered from Egypt could deliver also from Babylon. And the like applies to the sufferings under Sargon, and Sennacherib, and Tiglath-Pileser. And now what was fitting for him to do in the case of the third great captivity, that of Babylon? He has come down to see and consider. And the result is that he "must return to Jerusalem, else his gracious purposes will be frustrated. But in its present state he cannot do so; therefore Jerusalem must arise from its humiliation." In their pride and contumely, the Babylonians both oppress the people and blaspheme the Name of their God. Another reason, then, for his interposition. Therefore for all these reasons the people shall know his Name, shall experience what it is to have a God whose Name is Jehovah; as in the days of deliverance from Egypt. He is One who, in answer to the people"s cry, responds, "Here am I!" Thus the leading thought remains, that Israel is Jehovah"s people, and he is their God. "Enclosed by God from amidst all other nations, to be the seat of his worship, and the great conservatory of all the sacred oracles and means of salvation. The Gentiles might be ca]led God"s own, as a man calls his hall or his parlour his own, which yet others pass through and make use of; but the Jews were so as a man accounts his closet or his cabinet his own that is, by a peculiar incommunicable destination of it to his own use." And again, "The whole work of man"s redemption carries in it the marks, not only of mercy, but of mercy acting by an unaccountable sovereignty. He gives the world to know that his own will is the reason of his proceedings. If the sun is pleased to shine upon a turf, and to gild a dunghill, when perhaps he looks not into the chamber of a prince, we cannot accuse him of partiality. The short but significant saving, "May I not do what I will with mine own?" being a full and solid answer to all such objections" (South).
II VISIONS OF REDEMPTION. "The prophet passes into an ecstasy. What he sees with the inner eye he expresses pictorially. He has told us already of the ideal Zion ascending a high mountain, and acting as herald of the Divine Deliverer. Now he varies the picture. It is Zion to whom the herald is seen to come bounding over the mountains" (Cheyne). The feet give a greeting before the mouth utters it (Stier). The soul of prophet and of poet delights in the mountains; they give forth in visible form the sublimity with which his soul is charged. (cf. Eze_6:1) The mountains speak of the eternity of God; upon them the epiphany of the Deliverer may in a sense be expected, as they silently speak of his righteousness, of a constancy which is not to be moved. How welcome the messenger who tells of the fall of a city of the oppressors, (Nah_1:15) such as Nineveh! How still more welcome he who comes to bear tidings from the spiritual world to the spirits of men! (Rom_10:15 Eph_6:15) The proclaimer of peace is at hand, and "peace" is another word for "salvation." But there can be neither peace nor salvation in this distracted world, except under a strong government the government of the King of Kings.:now the tidings are that "God has resumed the crown which he had laid aside." "Thy God has become King!" Celestial watchers are heard, lifting up their voices with a ringing cry, as they from their high seat behold the return of Jehovah to Zion. They "note every advance of the kingdom of God, seeing it eye to eye, as a man looks into the face of his friend; so near are the two worlds of sight and of faith" (Cheyne). The return of Jehovah to Zion means the return of spiritual power and joy and freedom. All earthly relations melt away into the spiritual realities. The real banishment is the separation of the soul from God; the true return from exile is when the soul can say, "God exists; God is near is for me." Bondage is in ourselves; redemption and comfort are when we realize again that there is another a "Not-ourselves that makes for righteousness," an Eternal Love, in short, in the sense of which all limitation must be forgotten. Jehovah has bared his holy arm for action in the face of all the nations; and the whole world has seen the salvation of God. Then, in prospect of such a redemption, what should be the conduct of the faithful? They must refuse to touch the unclean thing; they must be purified and become pure. They must regard themselves as armour-bearers of Jehovah, since he, as a man of war, is going forth to fight the battles of his people, and to establish his kingdom in the earth. The king, upon solemn occasions, had with him a troop of armour-bearers. (1Ki_14:28) And so must he, to whom the shields of the whole earth belong, (Psa_47:1) be followed by his band of faithful warriors. And not again in hurrying fearfulness, as in the days of the exode from Egypt, but rather with the calm and solemn march of troops who are marching to assured victory are they. to go forth from Babylon. The application was made by St. Paul, and ever may be made, to Christians. (2Co_6:17, 2Co_6:18) Babylon is a type of the world; the necessity of "coming out" from that Babylon is the necessity of the disciples of Jesus separating themselves from the evil that is in the world. So in Rev_18:4 Babylon stands for the evil course of the present world the spirit of pride and impurity and persecution. If, instead of armour-bearers, the rendering "bearers of the vessels of Jehovah" be preferred, then the allusion will be to the priests and Levites. (Num_1:50 Num_4:15) Upon such officials the obligation to be holy rests. Whether in war, or in the peaceful service of tabernacle or temple, the principle is the same. Men set apart to such service are bound to illustrate their office by an apartness of manners and of life. A select calling implies a select spirit. It has not been "finely touched" except to "fine issues." There may be an allusion in the "vessels" to Ezr_1:7, Ezr_1:8, or the facts there mentioned. How marked is that "boundless exhilaration" which belongs to these prophecies of restored Jerusalem! "Much good poetry is profoundly melancholy; now the life of the people is such that in literature they require joy. If ever that "good time coming," for which they long, was presented with energy and magnificence, it is in these chapters; it is impossible to read them without catching its glow. And they present it truly and with the true conditions. It is easy to misconceive it on a first view, easy to misconceive its apparent condition; but the more these chapters sink into the mind and are apprehended, the more manifest is the connection with universal history, the key they offer to it, the truth of the ideal they propose for it" (Matthew Arnold). J.
HOMILIES BY W. CLARKSON Ver. 1. The strength of the Church.
The Zion of Old Testament Scripture is the Christian Church of the New. We have here, therefore, a commanding summons to clothe ourselves, as Churches of Christ, with the strength which is especially our own: "Put on thy strength, O Zion.
I IS WHAT THE STRENGTH OF THE CHURCH CONSISTS. Not, as we are too apt to imagine, in wealth, in territory, in buildings, in material defences of any kind: all this is the strength of the world, but not of the Church. Its strength is in:
1. Steadfastness in truth and holiness. The reed by the river-side, shaken with every ripple of the water, bent with every breath of the breeze, is the type of weakness; the massive granite rock, against which the waves of centuries have dashed, but which remains unmoved from base to summit, is the type of strength. Jesus Christ wants his Church to be strong, in that it stands fast
(1) in the truth: (Eph_4:14 1Co_16:3 Php_1:27)
(2) in spiritual freedom; (Gal_5:1)
(3) in holiness.
The very success of the Church has occasioned danger here. There is much less of gross iniquity in modem society than in past times. The distinction between the people of God and the enemies of his truth is not so apparent. The spirit of worldliness does not show itself in such malignant forms. Evil, by "losing all its grossness," has lost half its hideousness, and is therefore more seductive and successful than it was. The Church needs to be peculiarly strong in holiness to repel the insidious attacks of our day on its purity.
1. Fruitfulness. The strength of the fruit-bearing tree is in bearing much and good fruit. Herein is God glorified in us, as a Church, that we "bear much fruit." What fruits does a strong Church bear? Those of pure and gentle thoughts, of kind and generous feelings, of true and helpful words, of upright and honourable deeds, of acceptable and spiritual worship.
2. Usefulness. The strongest object we know of is the sun; and its strength is found in radiating life-giving light and heat, century after century: it is the strength of ceaseless, unmeasurable beneficence. To this strength Christ is calling his people. They are to be clothed with and to exercise this benign and blessed power; they are to be distributing on every hand, to instruct the ignorant, to comfort the sorrowful, to guide the perplexed, to reclaim the fallen, to bring into the kingdom of God them that are afar off.
II THE WAY TO SECURE IT. Physical strength cannot, indeed, be assumed at will; but it can be attained by a sick man arousing himself from his lethargy, sloth, and folly, and adopting the measures which minister to bodily well-being. Let the spiritually feeble:
1. Take due spiritual nourishment. The Bread of life, the Water of life, invigorating privileges, are within our reach.
2. Take due spiritual exercise. To him that hath is given, and the man who labours imperfectly at first will gain strength and skill as he puts out his power; every effort to do good is so much strength gained for future usefulness as well as so much power put forth in present activity.
3. Seek the inspiring influences which come from God: "They that wait on him shall renew their strength. C.
The beauty of the Church.
We are more apt to thank God for the bounty than for the beauty of the earth; but if one is the more necessary, the other is the higher gift of the two; if the one satisfies the cravings of the body, the other ministers to the hunger and the thirst of the soul. With what lavish hand has God supplied it! What colour, what variety, what elegance, what symmetry, what loveliness, and what grandeur on the surface of the earth, in hill and mountain, in sea and sky! And if we appreciate the beauty of his handiwork, does not he delight in the beauty of our service? does not he say to us, "Put on thy beautiful garments"? What are the beautiful garments of the Church of Christ; what is it that makes it attractive and comely in his pure sight?
I SPIRITUALITY IN ITS WORSHIP. It is better to worship God in a beautiful structure than in a barn; in skilful, artistic song than with unregulated voice; in becoming language than in distracted exclamations. It is better, because
(1) we ought to give to a Divine Saviour the very best we can bring, and therefore our taste and culture rather than our crudeness and our vulgarity; and because
(2) we should seek to attract by excellency to the house of the Lord, and not repel by unsightliness and discord. But this is not the beauty for which Christ looks: the beauty of the Church"s worship is in its genuineness, its spirituality, its inward and intrinsic worth. (see Psa_50:14 Joh_4:23, 24 Heb_13:15) The reverent thought, the hallowed feeling, the solemn vow, the consecrated spirit, the song which comes from a grateful heart, the attitude of earnest docility that longs to learn that it may hasten to obey, these are the beautiful garments of devotion.
II EXCELLENCY OF LIFE. A good profession is a good thing, but integrity of character and blamelessness of life is a better thing. The uprightness which would rather suffer than sin; the faithfulness that keeps the unremunerative engagement; the purity that repels the ugly thought as well as the filthy word and the foul action; the truthfulness which prefers to offend man rather than to grieve the Spirit of God; the generosity which loses all sight of self in the needs and cries of weakness or sorrow; these are the beautiful garments in which the Divine Lord would see his servants clothed.
III DEVOTEDNESS OF LABOUR. Much more, in quantity, is now done in Christ"s name than heretofore. But whether the life of the Church is so much the fairer in its Master"s view depends chiefly on the spirit of its service. If our work in the sanctuary, or the Sunday school, or the committee-room, or the cottage, be perfunctory, constrained, tinged or it may be coloured with self-seeking, unspiritual, there is but little beauty in it in the sight of the Pure One. We should aim to make our whole life beautiful in the sight of our Saviour; let obedience be prompt and cheerful, the discharge of duty conscientious and thorough; let submission be ready and unrepining, liberality generous and hearty, courtesy cordial and graceful, etc. So shall we be arrayed in beautiful garments. C.
HOMILIES BY R. TUCK Vers. 1, 2. The restored castaway.
"Arise, and sit down... O captive daughter of Zion." "The verses are a poetical description of the liberation of a female captive from degrading slavery, and it is designed to represent the complete emancipation of the Church from tyranny and persecution." The call is peculiar as judged by Western associations, but quite natural in view of Eastern habits. The female is pictured as crouching on the ground, huddled in the dust, in the depressed and miserable attitude of the slave. She is called to "arise," shake off the dust of her degradation, put on beautiful garments, and sit down like a lady. Jerusalem, or Zion, as it is called, is regarded as a "castaway," given over for a time, by God, into the power of the Babylonians. Now her restoring-time has come. She is to put on again the garments of beauty, which belonged to her as the priestly queen of cities. Jowett puts the point of these verses in the following sentences: "The captive daughter of Zion, brought down to the dust of suffering and oppression, is commanded to arise and shake herself from that dust; and then, with grace, and dignity, and composure, and security, to sit down; to take, as it were, again her seat and rank amid the company of the nations of the earth, which had before afflicted her and trampled her to the earth." Dealing with the truths suggested in their applications to us, we consider
I GOD IS THE STERN EXPERIENCES OF LIFE. We lose much by not carefully discriminating the kinds of things that are gathered up into the word "affliction." Disasters and failures the various forms of trouble that come in our outward sphere of relations give us, and are intended to give us, quite other ideas of God than we get from bodily pains or bereavements. To see God in a captivity, a slavery, a business ruin, is an altogether harder thing than to see God in a disease or a family anxiety. The danger of Israel while in Babylon was that it might wrongly regard God"s stern dealing, and, helplessly, hopelessly grovel in the dust of despair. And still there is the grave danger of our responding by hardness, stubbornness, self-willedness, when God"s ways with us seem stern. But the stern may be the precise expression of perfect love finding adaptations and adjustments. A distinction may be helpfully made between God"s work of softening and God"s work of humbling. We may see the softening work illustrated in Job or in Hezekiah. We may see the humbling work illustrated in Manasseh, who must be dragged off into captivity, and feel the bitterness of the prison-house; or in Israel as a corrupt, self-willed nation, which must feel what it was for the Babylonian "iron to eat into its soul.
II GOD LIMITING THE STERN EXPERIENCES OF LIFE. As a rule, such Divine dealings are not greatly prolonged. It is, indeed, in the very nature of them that they should not be long continued. They are like punishment by whipping, which is soon over and clone with. Relatively to the life of a nation, seventy years of captivity is only a "little while." And in a later verse of this prophecy we find God exactly expressing how limited his stern experiences had been: "In a little wrath I hid my face from thee for a moment." And the expression of the apostle most strictly applies to this class of Divine dealings: "Our light affliction, which is but for a moment." If we come, then, into God"s stern hands, they are our Father"s hands, and love will strictly limit the stern dealings to the "needs be;" and this great confidence may quiet our souls and give peace, even while we suffer, or endure, or struggle.
III GOD RESTORING FROM THE STERN EXPERIENCES OF LIFE. Zion is restored; Jerusalem is rebuilt; Manasseh comes back to his throne; Job"s latter end is brighter than his beginning. Justice is God"s strange work, mercy is his delight. Above everything else he is the Redeemer, the Restorer, finding ever more joy in restoring than we can find in being restored. It is as if he were glad with infinite gladness when he can take the cloud away, and let his smile break through again upon us. What seem to us extravagant, ecstatic pictures of the restored glory of the Jewish nation, are really intended to impress on us what a joy God finds in his redeemings. This is expressed for us in the assurance of the Lord Jesus, that "there is joy in the presence of the angels of God over one sinner that rcpenteth." And so far as we are really good, and like God, we find singular pleasure in putting things straight again, in reconciliations, in helping others to recover themselves and start afresh.
IV MAN RESPONDING GLADLY TO THE NEW JOY OF GOD"S RESTORATIONS. To this God calls in our text. It is as if he had said, "I am glad; now be you glad." There could be restorings, accept them at once, and lovingly and thankfully. Rise up out of all those depressions and despairings of captivity. Shake the very dust of the old troubles off. Dress in festal robes. Sing joy-songs. Realize your swiftly coming honours. "Lift up your heads, for your redemption draweth nigh." Sit down in stately, royal style, as if the promise were possession, and you entered on it when God gave his assurances. How sadly we fail in hesitating about the acceptance of what God gives! R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Awake, awake
Isa_52:1-6
Awake, awake
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The essential elements of a Churchs strength
I.
THE CONSTITUTIONAL ELEMENTS OF STRENGTH. I use the word constitution in a legitimate sense, as including both the creed and the polity of a Church.
1. The creed. As a mans life is the outcome of what he believes, or does not believe, precisely so is the Churchs. But is not the Bible the acknowledged creed of all the Churches? No; no more than the stars are astronomy, or the flowers botany. The Bible is the source of the creed of all, but it is the creed of none, for the simple reason that the Bible, like every other writing, must be construed; and on many points it cannot be construed in the same way by all.
2. The government. Hers also that which is true of man is true of the Church. An army is stronger than a mob.
II. ADMINISTRATIVE ELEMENTS. But a Church is not only obliged to have certain constitutional and other laws, it is also obliged to administer them for the twofold purpose--
1. Of protecting itself against corruption and disintegration.
2. In order that it may efficiently fulfil its mission of witnessing for Christ, whereunto it was Divinely called.
III. SPIRITUAL ELEMENTS OF STRENGTH.
1. Peace. There must be battles with the common enemy, but no battles with itself.
2. Unity.
3. Co-operation.
4. Purity.
5. The Holy Spirit. (R. V. Foster, D.D.)
Gods call to a sleeping Church
1. This chapter is a trumpet-call to holiness. Jerusalem is called the holy city, and yet the passage is full of her sins. She was holy in the intention of God. So we are called not to be famous or wealthy but to be holy.
2. Her condition was characterized by--
(1) Unhallowed intercourse with the world (Isa_52:1). The uncircumcised and unclean in her midst.
(2) Slavish subserviency to the world (Isa_51:23). The moment the world sees Christians turning to it for pleasure or patronage, It becomes a very tyrant, over them.
(3) Utter helplessness and impotence. The figure of a wild bull in a net means strength reduced to helplessness by little things. Satan forged fetters of persecutions in early days, now he tries the net business. Many Christians are worthless because caught in a net of little compromises with the world and with conscience. The fainting (verse 20) points to the helplessness of the Christian Church in the presence of the moral and social evils of the day.
(4) They were asleep to it all.
3. The man who called Awake to Zion, had previously cried Awake to Isa_51:9).
4. To be awakened is not enough. If we go no further we shall go back either into indifference, or into rebellion, or into despair. The call is put on thy strength, put on thy beautiful garments. Garments of praise, cloth of zeal, beautiful covering of humility. In this the Christian must be always arrayed, for we are children of a King, and God wants us always to appear in Court dress. (C. Inwood.)
Awake, O Zion
O Zion! This is a case in which a place is named for the inhabitants. Leaving what is local and temporary and particular in the reference of these words, we proceed to consider them as addressed by the redeeming God to His Church now, and as calling upon.Christians to arouse themselves and revive, to bestir themselves, and to rise into a state of intelligent and Godlike activity. These words assume the presence of life in the people addressed. Those called to awake are not dead, but they sleep; and they sleep, so far as inactivity is concerned, as though they were dead.
I. CERTAIN OBJECTS OF VISION ARE IMPORTANT TO THE CHURCH OF GOD, and that these may be kept in view, God saith, Awake awake! Among the objects which we need to see are things behind us; and things before us; such things as are presented by sacred history and by inspired promise and prophecy. But the objects which I would now emphatically name, are ever-existent and ever-present spiritual objects--God our one Father, the Son of God our only Saviour, and the Comforter, who proceedeth from the Father and the Son--especially the Son of God, as the brightness of the Fathers glory, and as the propitiation which God has set forth. The things we need to see are the wondrous things contained in Gods Word, things of God and of man, things which accompany salvation, things of angels and of devils, things of Christ, things of the world around us and above us and beneath us. The Church of God maybe awake to lower and inferior things, and may be asleep to these highest things, or, if not asleep, but half awake, so that men seem like trees walking.
II. CERTAIN SOURCES OF SUPPLY AND FOUNTAINS OF PLEASURE AND MEANS OF HELP ARE IMPORTANT TO THE CHURCH OF GOD, and that these may be possessed and enjoyed and used, God saith, Awake, awake!
III. THERE IS GOOD AND GODLY WORK TO BE DONE BY ZION, therefore God saith, Awake, awake. Zion is like a nursing mother, with her heart full of cares and her hands full of work. Zion is a worshipper, and she has the incense of prayer and the sacrifices of thanksgiving to provide and to offer; Zion is an intercessor, and it is expected that in ceaseless prayer she will keep no silence, nor give the hearer of prayer rest; Zion is an almoner, and it is expected that having freely received she will freely give; Zion is a servant of the most high God, and she is bound to do all that her hands find to do with all her might. Her work is so various that Zion is as a husbandman, and as a builder, and as a vine-dresser. For work and service Zion is Divinely endowed, taught of God that she may teach godliness, consoled by God that she may comfort others, guided by God that she may lift up her voice with strength, and cry to the bewildered and the lost, This is the way, walk ye in it. There are two objects in the sphere of our present thought, toward which the Church of God requires to be faithful and therefore wakeful.
1. Her own endowments.
2. Her opportunities.
IV. THERE ARE BATTLES WHICH ZION IS CALLED TO FIGHT, AND VICTORIES TO BE WON WHICH ZION ALONE CAN WIN; therefore God bids Zion awake. Having interpreted the voice, let us note some of its features and characteristics--
1. The voice that would awaken us is Divine. It is the voice of a Ruler to His subjects, of a Master to His servants, of a Parent to His sons, of a Redeemer to His Redeemed.
2. The voice that would awaken us is powerful and full of majesty, a voice therefore that stirs, and that strengthens while it stirs him who listens to it.
S. The voice that would awaken us has in it a tone of reproach. It seems tosay, What! Zion asleep! Zion, already and recently quickened from the death of sin? Zion, who can see God, and the things that are eternal? Zion, who can possess the exceeding riches of Gods grace? Zion, who can handle as her own the things which angels desire to look into? Zion asleep in the day of her work, and in the hour of her conflict?
4. Yet this is a gracious voice. It is a voice that woos and wins while it stimulates and arouses.
5. The voice that cries, Awake, awake, is the voice of Zions God. There are degrees of wakefulness; and regarding the text as calling us to the most complete open-eyedness and watchfulness, let us arouse ourselves at Gods bidding. (S. Martin.)
The Church asleep
Look at this solemn fact--the Church of the living God asleep! Here are they who have been quickened from the death of sin into newness of life, and who have been called to walk with the living God, asleep. The people who are summoned to work in the field of the world, and to labour in the vineyard of the kingdom of heaven, asleep. The only people who can reasonably be expected to be awake and wide-awake, are asleep. Asleep, not in healthful, seasonable, necessary slumber, but asleep in the slumber of the sluggard, or the sleep of the drunkard, or the torpor of one smitten by atrophy or by apoplexy, or of one in a fatal swoon. (S. Martin.)
What sends the Church to sleep?
The intoxicating draught of some sinful carnal pleasure, or the opiate of some false doctrine, or the quietude of sinful inertness, or the darkness of cherished ignorance, or the monotony of formality, or the syren music of false teaching, hath sent Zion to sleep. (S. Martin.)
The sleeping Church
Thus sleeping, Zion doth not sympathize with the circumstances by which she is surrounded, she does not see the objects within range of her vision, she does not feel the influences which are moving and working around her, she does not meet the claims made for exertion, she does not enjoy her mercies, or take possession of her lawful inheritance. (S. Martin.)
The Church: its strength and its weakness
I. The text is a forcible reminder of the fact that THE CHURCH OF GOD, IN ALL AGES, MAY HAVE ITS TIMES OF WEAKNESS AS WELL AS ITS TIMES OF POWER. When the Church first went forth from Jerusalem, a little flock, scattered hither and thither by the storm of persecution, it was a time of power. It was then but an infant of days, but it sprang into a giant of strength. It was a day of power when the Church of Christ, as Paul Richter has said, lifted empires off their hinges, and turned the stream of centuries out of its channel. But a thousand years roll on, and a time of weakness follows this era of power. The giant sleeps; his strength is put off; he reposes amidst the scarlet trappings and gilded blazonry of the Papacy, and seems to have wilted into a senile imbecility. But again there came a time of power when, on the morning of the Reformation, the Church heard the cry, Awake, awake! and, springing up with renewed youth, it put on its strength. There was a time of weakness when the chill of formalism followed in the track of the Reformation, and the Church sank into the coma of a widespread paralysis; again, when a disguised Romanism riveted her fetters; and still again when the Socinian apostasy spread its blight over Great Britain. But then came times of power when the Church arose in quickened majesty to smite the tyrant with the broken fetters which had eaten into its own soul; and still again, times of wondrous spiritual revival, when the call sounded by Wesley and Whitefield, like the voice of the prophet in the valley of vision, seemed to awake the dead. Why these periods of weakness? The principle is plain: Divine power and human strength must work together, each in its appropriate sphere. As the terror of the iron chariots of the enemy paralyzed the strength of Judah, so that, the human part being wanting, the victory was lost; so, in the Church, if any cause supervenes to weaken, or render ineffective, the strength which God expects us to put forth, He will not depart from His plan, or interpose to save us from the results of our own weakness, or to hide us from the scorn and derision of the world.
II. WHAT IS THE STRENGTH OF THE CHURCH, AND WHEN IS IT PUT OFF? In other words, what causes may supervene to weaken or render it ineffective?
1. The first element of power is the Gospel, the Word, the truth of God. If the truth of God is the instrument of power, and the human part of the work is simply its manifestation, then the strength of the Church must be weakened whenever the Gospel is subordinated to human themes.
2. Let us pass to the second element of the Church s power--the ministry. The Church is a giant; the Gospel is the instrument of his work--the weapon of his warfare. But what wields the weapon? The giants arm--this is the ministry. It is not an original power inherent in itself, but adelegated power. This is the power that, beginning at Jerusalem, went forth upon its mission of conquest--that made the heathen cry: These men that have turned the world upside down are come hither also!
(1) The ministry, as an arm of power, may be withered by a perfunctory education.
(2) The ministry may be ineffective from misdirected effort.
(3) The ministry must be a source of weakness instead of power to the Church, if it is not in sympathy with the hearts of the people, and the souls of perishing men.
3. The third and principal element of the Churchs power is the Holy Ghost. Since, then, the Spirit s power is the strength of the Church, the want of the Spirit is the weakness of the Church. If the Church is not an effective, aggressive power in the world, it is because it puts off or puts away the strength of the Spirit. This is done when we subordinate the Divine Spirit to human agency; when, by organization or by human eloquence, or by methods and appliances, or by running the Church on business principles, we seek to effect that which it is the special office of the Spirit to accomplish. It is greatly to be feared that we put away the strength of the Spirit when the Church--the whole Church, the ministry and the people, fail to realize our profound and absolute dependence upon the power of the Spirit for success in all work.
III. Let us listen to GODS CALL TO THE CHURCH TO PUT ON AND TO PUT FORTH HER STRENGTH. How shall we put on this strength? Power with God, in its first element, is the sense of our own weakness. How, then, shall we put on strength?
1. On our knees.
2. Let us put on the strength of the Word, as the apostle did, when he shunned not to declare the whole counsel of God.
3. Let us put on the strength of the ministry, as Paul did when he went forth in the fulness of the blessing of the Gospel of peace.
4. Let us put on the strength of the Spirit, as the early Church did when it was endued with power from on high. Then shall our work be mighty, through God, to the pulling down of strongholds. (W. M. Paxton, D. D.)
Awake, Awake!
Let us take the central paragraph first (Isa_51:17). There Jerusalem is addressed as stupefied by some intoxicating potion. But her drunkenness is not of wine, nor of strong drink; she has drunk at the hand of the Lord the cup of His fury. Such imagery is often used by the prophets, of the cup of Gods wrath drunk down by those on whom it descends, and inflicting on them the insensibility and stupefaction with which we are but too familiar as the effect of excessive drinking. The whole city has succumbed under the spell. Her sons have fainted, and lie strewn in all the streets, like antelopes snared in the hunters nets, from which their struggles have failed to extricate them. Amid such circumstances, the servant of Jehovah is introduced, crying, Awake, awake! stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of His fury. There are other soporifics than the wrath of God: the air of the enchanted ground; the laudanum of evil companionship; the drugs of worldly pleasure, of absorption in business, of carnal security. The army of the Lord is too apt to put off the armour of light, and resign itself to heavy slumbers, till the clarion voice warns it that it is high time to awake.
I. ZION S APPEAL TO GOD. Awake, awake! put on strength, O arm of the Lord.
1. The first symptom of awaking is a cry. It is so with a child. It is so with the soul. When Saul of Tarsus was converted, the heavenly watchers said, Behold, he prayeth. It is so with the Church.
2. The cry in this case was founded on a mistake. If there are variations in our inner life, it is because our rate of reception differs from time to time. It is not God who sleeps, but we. It is not for God to awake, but for us. It is not necessary for the Divine arm to gird on strength, but for the human to take that which is within its easy reach.
3. The cry is short and earnest. Earnestness is good, even though at first it may be in a wrong direction.
4. The best basis for our cry is memory of the past. Art thou not it that cut Rahab (i.e., Egypt)
in pieces, that pierced the dragon (i.e., of the Nile)
? It is well to quote past experiences as arguments for faith.
5. The arm of God is strong (Isa_51:13).
6. The arm of God is far-reaching. However low we sink, underneath are the everlasting arms.
7. The arm of God is tender (Isa_51:12).
II. THE APPEAL TO ZION. It is blessed to be awaked out of sleep. Life is passing by so rapidly; the radiant glory of the Saviour may be missed unless we are on the alert, or we may fail to give Him the sympathy He needs, and an angel will be summoned to do our work. Besides, the world needs the help of men who give no sleep to their eyes nor slumber to their eyelids, but are always eager to help it in its need. Being awake, we shall discover two sets of attire awaiting us. The first is strength, the other beauty; and each has its counterpart in the New Testament (Eph_6:1-24; Col_3:1-25). Put on the whole armour of God. Put on the Lord Jesus Christ--His temper, spirit, and character.
1. We must put on our beautiful garments. We cannot weave these. We are not able to spin such a cocoon out of our own nature, nor are we required to do so. They are all prepared for us in Jesus; we have only to put them on, by putting Him on. This can only be done when the heart is at leisure.
2. We must put on strength. We are not bidden to purchase strength, or generate it by our resolutions, prayers, and agonizings: but to put it on. It is already prepared, and only awaits appropriation.
3. We must expect to be delivered from the dominion of sin. Babylon had been bidden to descend from her throne and sit in the dust; Jerusalem is commanded to arise from the dust and sit on her throne. (F. B. Meyer, B.A.)
A call to exertion
I. THE CONSIDERATIONS WHICH JUSTIFY THIS APPEAL.
1. It is obvious that the passage assumes the possession of sufficient strength for accomplishing the end designed. As to effectual agency, all things are of God. With respect to our own province, that of instrumental action--our strength is ample, though the conversion of the world be the object of it. But wherein does our strength for the reconciliation of the world consist? Strength, in all cases, is the possession of adapted and sufficient means. Now the means of converting a sinner is the truth of the Gospel. Is Divine truth adapted and sufficient to this end? To this point inspired testimony is most direct and express. Matters of fact bring us to the same point. If any attempt should be made to evade the argument, by referring to the necessity of Divine influence, we reply that Divine influence is undoubtedly necessary to give the Gospel success. But it is also necessary to give success to the use of means in every other case. If there be in our hands adapted and sufficient means for bringing about the universal triumphs of the Gospel, there is manifest justice in the stirring appeal by which we are roused into action. Awake, awake, put on thy strength, O Zion! Persons who would reply to such a call, What is the use of telling me to labour?--it is God who must do everything, would merely subject themselves to a severe reproof, and a direct charge of making their pretended want of power a pretext for their love of sloth.
2. The text assumes the existence of inadequate exertion. It is appropriate only to a state of comparative indolence and slumber. The language calls not for a partial, but for an entire employment of our resources. Put on thy strength. The meaning cannot be less than this: The scenes which are in prospect will require your utmost efforts; the victory will be quite as much as you will be able to win; put into requisition, therefore, all your powers, and exert your whole strength.
II. THE TOPICS BY WHICH THIS CALL MAY BE ENFORCED.
1. Notice the interesting character of the object to be attained. The end contemplated in the text was personally and directly interesting to the parties addressed. Zion was called to exert herself for her own triumphs. It was for their restoration to the land of their fathers that the slumbering exiles were summoned to awake. We also should remember that the triumphs of Christianity are our triumphs, and the increase of the Church is our enlargement. Are we willing that the Church should continue to be small and despised, or do we really wish to see her arrayed in celestial beauty, and the joy of the whole earth? The interests of Zion are identified with those of a guilty and perishing world. The advancement of Zion is identified with the glory of her Lord.
2. The proximity of the most blessed results. Triumphs, and even our ultimate triumphs are at hand. The prospect of success is one of the most natural stimulants to exertion.
3. The necessity of exertion in order to the expected results.
4. The actual suspension of the issue upon our obedience. It suggests the animating sentiment, that the final glories of the Church are waiting for her awaking, and for that alone. (J. H. Hinton, M.A.)
The Churchs duty towards the world
In Isa_52:9, of the former chapter, the Church prays God to interfere on her behalf, to exert His omnipotent arm. In the seventeenth verse He calls upon the Church to do something to gain this object. And in my text, which is connected with, that exhortation, He repeats it: Awake, awake, put on thy strength, O Zion, etc. If then, we would have the arm of the Lord with us in anything we do for His cause, we must do more than pray.
I. THE SPIRIT WHICH GOD ENJOINS HIS CHURCH TO EVINCE. The language of the text is metaphorical, and highly poetical; but it inculcates upon us, that we put on--
1. A spirit of wakefulness. Wakefulness is opposed to indifference and sloth.
2. A spirit of agression. Put on thy strength, O Zion. For what purpose? Certainly to oppose her foes; to make aggressions on the territory of the master spirit of evil. And what is the Churchs strength, which she is to put on! It consists in a large measure of Divine influences. The Churchs strength consists in spiritual wisdom and spiritual courage. The strength of the Church consists in the cheerful assurance of Gods love to us individually--in having it shed abroad in our hearts by the Holy Ghost which is given unto us. The joy of the Lord is your strength. And it consists in daily communion with God. Come with me back to Pentecostal days, and see how the Church acted when thus equipped. She put on her strength, anal went forth in a spirit of aggression.
3. A spirit of piety. Put on thy beautiful garments, O Jerusalem, the holy city.
(1) What are the beautiful garments of the Church? Let the prophet expound his own language (Isa_61:10). These they are to put on, as on marriage days, as on holy-days, as on days of rejoicing.
(2) As garments are for dignity and beauty, so the Church is only beautiful when thus clothed. They are for defence and protection also, and in them as in a movable garrison we go about, resisting the inclemency of the weather; and these guard us against the curses of Gods law, and all the evils resulting from our misery and wretchedness; They distinguish between the sexes, and denote the station, and so the Church s garments distinguish her from the world.
(3) The Church puts on these garments, when she applies to Christ by faith and exhibits the fruits of His salvation in her life and conduct. Our Lord so interprets it: Thou hast a few names even in Sardis, which have not defiled their garment. And when holiness and faith meet in the character, how beautiful is it, and how fit for action!
II. THE EFFECTS WHICH WILL NECESSARILY AND CERTAINLY RESULT IF THE CHURCH OBEYS THE INJUNCTION OF HER LORD.
1. The conversion of souls. There shall no more come into thee the uncircumcised and the unclean; metaphors descriptive of pollution arising from an unconverted state. Unregenerate souls shall not be found within her borders. This has been the result everywhere.
2. The union of the ministers of the Gospel. Thy watchmen shall lift up the voice; with the voice together shall they sing.
3. The renovation of the world (Isa_52:10). (J. Sherman.)
The Churchs strength
Strength is that which resides in a man, but is not exhibited save in so far as it is exercised and produces results. His garments, on the other hand, are visible to those who look at him; they constitute his outward appearance. So that this text refers both to the inward powers and capabilities of Christs Church, and to the visible aspect which it presents to the world. Zion has strength. The Church has sufficient means and power at its disposal to effect the purposes for which the Lord founded it. Those purposes are various in form, but perhaps they may be all summed up in the phrase--to impart to men the knowledge of their Saviour.
I. Let me mention one or two THINGS WHICH ARE GOOD AND USEFUL FOR THEIR PROPER WORK, BUT OF WHICH IT CANNOT BE SAID THAT ZIONS STRENGTH LIES IN THEM.
1. The recognition of religion by the State and its establishment by law. We find, as a matter of history, that in many cases when the favour of the governing powers has been most decided, the efficacy of the Church in converting sinners and spreading the Gospel has been feeble and languid; while, on the other hand, some of Zions most energetic and successful efforts have been made without any support at all from the secular authority, and even in spite of its opposition.
2. An active ministry. There are two aspects of this activity--by activity I understand diligence in preaching, in visiting the sick, in holding services, and so on. If the clergy are active because the people are zealous, then it is altogether well: it is a mark of strength. But if the clergy are active because no one else is, then it is a mark of weakness.
3. The multiplication of religious societies and other machinery. They are good, useful, necessary things. But they are too often made the excuse for serving God by proxy. The strength of the Church lies in the zeal for Christ of its individual members.
II. Put on the garments of thy dignity, continues the prophet, O Jerusalem, the Holy City. THE OUTWARD APPEARANCE OF THE CHURCH OUGHT TO BE SUCH AS TO COMMAND THE ADMIRATION EVEN OF THOSE WHO DO NOT BELONG TO IT. We may instance--
1. The garment of righteousness. The people of God ought to present unmistakably the aspect of a righteous people.
2. The garment of unity. It must be confessed that the servants of God do not present to the world the aspect of a united people. It is not simply difference of opinion that separates them: but there are slanders, mutual recriminations, misrepresentations of motives and conduct, suspicions, jealousies, party-spirit in all its hideous forms, combining to rend and ruin the beautiful garment of brotherhood in which Jerusalem ought to be clad.
3. The garment of worship. The Church ought to appear before all men as a city wherein the Lord is worshipped, where He receives the honour due unto His name. The true beauty of holiness is the sincere devotion of the people, and the natural result of such devotion, viz a really united offering of prayer and praise ascending to the throne of the heavenly grace. (J. C. Rust, M.A.)
Relapses in the history of the Church
Only two or three centuries after the death of the last of the apostles, history informs us, Christians were scarcely distinguishable from pagans. The golden-tongued and spiritually-minded Chrysostom would go home on Sundays from his pulpit in Antioch in Syria only to weep bitterly over the indifference of the Church and its defection from its first love. One has only to glance at the history of the Church during the Middle Ages to see that, through all those dark centuries, the Church was about as dark as the world, and but little less corrupt. The common people universally were forbidden to read the Bible, and would not have been able to read it had they been permitted to do so. Popes and cardinals, archbishops and bishops and all the lower orders of clergy had but little more hesitancy in committing murder, and all the sins in the decalogue, than they had in attending mass. The Savonarolas who stood up here and there and preached a better morality and a purer Gospel may be counted on the fingers of one hand. And the Church manifested its gratitude to them by burning them at the stake. (R. V. Foster, D.D.)
The Church tenacious of its life
The Church, by reason of the heavenly element in it, like a tree of the forest--tenacious of its life; when the old trunk dies a fresh twig springs from its roots; and when this decays another fresh twig aprils up in its turn. So Luther and his collaborators, by the grace of God, evoked from the dead Church of the Middle Ages a fresh and vigorous Protestantism. So Wesley and his co-workers evoked from the deadness of the later Anglicanism a still fresh and vigorous Methodism. The Presbyterian Church of John Knox also grew old, and has had its athletic offshoots. Awake, awake, put on thy strength, O Zion--and Zion after the awakening is never the Zion of the pro-awakening. (R. V. Foster, D. D.)
Zions awakening
Is the injunction obsolete? By no means. And the Church-catholic to-day is in the set of obeying it. Let us notice two or three significant indications--
1. Never in any period of the worlds history has the Bible been more universally and intensely studied than it is now. And the study of it is far, very far, from being prevailingly hostile.
2. As another indication of this fact I quote the old saying, In union there is strength; especially is it true when other essential elements of strength are not wanting. In this day there is a visible tendency towards union.
3. Another indication is the rapid progress in mission work. (R. V. Foster, D. D.)
Put on thy strength, O Zion
Zions strength
What is the strength of Zion? The strength of any community is primarily in the individuals who constitute it; so that the strength of the Church of God is, not entirely, but first of all, in the separate members of that body. The strength of Zion is also the power of every religious principle. It is the power of faith and hope and love; the power of patience and perseverance and courage and meekness. There is strength in all life, and Zion lives with the rich and full and eternal life of God within her. Knowledge is power, and the Church of the living God has the highest kind of knowledge. A settled faith is power, and Zion has a fixed and positive belief. Confidence and trust are power, and the Church of God relies upon God. Hope is power, and the hope of the Church is as an anchor sure and steadfast. Love is power, and godly charity never faileth. Patience, perseverance and courage are powers, before which obstacles yield and dangers flee away, and the Church of God is trained to be patient and steadfast and brave. The strength of Zion is the power of certain agencies and influences. The Church has power in her testimony to truth, in her intercession before God, and in her character as the leaven of society and the salt of the nations. Union is strength where alliance is wise and entire; where heart sympathizes with heart and hand joins in hand. We proceed to state reasons why God should thus speak to His Church.
I. GOD BIDS ZION PUT ON HER STRENGTH FOR SELF-MANIFESTATION. Not for self-magnification. Self-magnification is disloyal, traitorous and impious; self-manifestation is a plain duty (Mat_5:16). The Church of God can walk and work and endure; then why appear impotent and helpless? Strong winds make themselves heard. Strong sunshine makes itself felt. Strong life shows itself, whether in the animal or vegetable kingdom. And the Church, to be heard and seen and felt and known, must be strong.
II. GOD BIDS ZION PUT ON HER STRENGTH THAT HE MAY BE GLORIFIED. A redeemed man is a new creation and a Divine workmanship. A congregation of believing men, and the whole visible Church, are of God s founding. Ye are Gods husbandry; ye are God s building. Now if the husbandry appear as the field of the slothful, and as the vineyard of the man void of understanding; if it be all grown over with thorns, and nettles cover the face thereof, and the stone wall thereof be broken down; if the building appear to be defective in foundation, imperfect in construction, and framed together with bad material--the name of God, instead of being honoured, will be blasphemed (1Pe_2:9-10; Isa_43:21).
III. GOD REQUIRES ZION TO PUT OUT HER STRENGTH FOR THE SAKE OF HER OWN WELL-BEING. If the powers of the Church be inactive, they will decline. The staff faith, if never used, will decay, etc.
IV. ZION IS REQUIRED TO PUT ON HER STRENGTH IN ORDER TO MEET THE CLAIMS OF A SINFUL AND SUFFERING WORLD.
V. GOD DIRECTS ZION TO PUT ON HER STRENGTH BECAUSE STRENGTH HAS BEEN GIVEN HER TO PUT ON.
VI. IS NOT THIS PUTTING ON OF STRENGTH AS ESSENTIAL TO ZIONS PEACE AND JOY AS TO HER OUTWARD PROSPERITY? (S. Martin.)
Thy strength of Zion
Thy strength of Zion is the strength of human nature. It is masculine energy, feminine susceptibility, the vivacity of childhood, the buoyancy of youth, and the force of maturity. It is the power of body, soul and spirit, it is intellectual power, emotional force, and moral strength. It is the strength of regenerated humanity, therefore spiritual and religious power; the strength of man redeemed unto God, and as redeemed, allied to God, dwelt in by God, and made strong by union with God. The strength of Zion is the strength of all that redeemed humanity is, and of all that is within human nature when regenerated and sanctified by the grace of God. (S. Martin.)
Strength put on by being put out
If a man put out his strength, he puts on strength, he appears clothed with strength as with a garment. Virgil furnishes us with an illustration: AEneas visits Drepanum in Sicily, and them by various games celebrates the anniversary of his fathers death. The combatants with the cestus are described. Dares first shows his face with strength prodigious, and rears himself amid loud murmurs from the spectators. He uplifts his lofty head, presents his broad shoulders, brandishes his arms and beats the air with his fists. And Entellus accepted his challenge, flung from his shoulders his vest, bared his huge limbs, his big bones and sinewy arms, and stood forth of mighty frame in the middle of the field. Forthwith each on his tiptoes stood erect, and undaunted raised his arms aloft in the air. Dares and Entellus, as they put out strength, put on strength. A working-man and a trained athlete, when asleep or otherwise in repose, appear clothed with weakness. All the muscles are relaxed, and the limbs are motionless and apparently powerless, as the parts of a marble statue. But when the athlete is engaged in some bodily exercise, or the working-man is handling his tools and lifting his materials, his appearance is that of one arrayed with power. As he puts out strength he puts on strength, nor can he put it out without putting it on. Adapting the expression of the idea to common utterance, we may read our text, Put out thy strength, O Zion. (S. Martin.)
Injunctions to be strong
My text harmonizes with words frequently addressed to Zion and to her sons (1Ki_2:2; Isa_35:4; Isa_40:9; Isa_40:31; Hag_2:4; Zec_8:9-13; 1Co_16:13; Eph_6:10; 2Ti_2:1). (S. Martin.)
Gods call to be strong
It is interesting to observe by how many voices God speaks as in our text. By the smarting of the conscience when the strength is withheld, and by the glowing of the conscience when the strength is consecrated; by the breadth of love which Gods law requires, and by the depth of privilege which the Gospel provides; by the correction administered when we are inactive and inert, and by the blessedness experienced when we abound in the work of the Lord, God is continually saying, Put on thy strength, O Zion. (S. Martin.)
Some elements of Church strength
1. Soundness in doctrine.
2. Purity of life among the members of the Church.
3. Thoroughness of organization for Church work.
4. Faithfulness in individual effort to do good.
5. Regularity of attendance upon the services of the Church.
6. Pecuniary liberality.
7. Unity among the members.
8. A prayerful spirit.
9. An abiding faith in the presence of God with the Church. Where these are to be found the Church will be strong. (D. Winters.)
The elements of the Churchs strength
I. THE GREATNESS OF HER AIMS. Great aims enthused great souls, and the Church proposed the conquest of the world for Christ.
II. THE MATCHLESS POWER OF CHRISTIAN TRUTH, which may be illustrated by the distinctively Christian doctrines of our moral ruin, redemption through a Divine-human Saviour, the possibility of a regenerate life, and the blessedness of an immortal hope.
III. But these doctrines needed a voice; hence another element of the Churchs strength is A WITNESSING MEMBERSHIP. All Christians may witness for the truth by the testimony of the lips, and also by the silent but potent ministry of the life.
IV. Another mighty force in the service of the Church is A CO-OPERATIVE PROVIDENCE.
V. THE ENDOWMENT OF THE HOLY GHOST. (Bp. W. X. Winde.)
The supreme point of energy
Men can rouse themselves to action. We cannot live continuously in ecstasy; we must live under ourselves, so to speak, or life will become a pain and a failure. We are, however, to have periods of special effort, hours of rapture, times of inspiration and sense of mightiness beyond all that is ordinary. There is more power in man than he may be aware of, and he should inquire what objects and pursuits are worthy of his enthusiastic devotion. Drive a horse from home, and in the course of the day he will show weariness which you may regard as a sign of utter exhaustion; but turn his head homeward, and see what a change takes place! How willingly he runs! How swiftly! He has put on his strength! Work for a person who is not a favourite, and the hands soon tire: every effort is a weariness to the flesh, every thought wears the mind; on the other hand, serve a person who is beloved, etc. Undertake any engagement which does not excite the interest of the heart, and how soon it becomes irksome. The mother waits upon her sick child, and wonders how she can endure so much. The mystery is in the love. We are strong when we work in the direction of our will. Where the will is right, the strength will assert itself. The question is not one of muscle but of purpose. What objects, then, are worthy of all our strength, all our mind, and all our heart? We may get at the answer negatively as well as positively.
I. NO OBJECT WHICH BEARS UPON THIS WORLD ONLY IS WORTHY OF THE SUPREME ENERGY OF MAN. Even in secular affairs we work by laws of proportion and adaptation. If a man employed a steam-engine to draw a cork, we should justly accuse him of wasting power. If a man spent his days and nights in carving cherry-stones, we should say he was wasting his life. We have a common saving--the game is not worth the candle--showing that in common affairs we do recognize the law of proportion, and the law that results do determine the value of processes. If, then, in the lower, how much more in the higher! Think of a being like man spending his lifetime in writing his name in the dust! There is a success which is not worth securing. Suppose a man should get all the money he can possibly accumulate; all the fame; all the luxury--what does it amount to?
II. SPIRITUAL OBJECTS ARE ALONE WORTHY OF THE SUPREME ENERGY OF MAN. Thou shalt love the Lord thy God with all thy heart, etc.
1. They are akin to his own nature.
2. They touch every point of his being.
3. They prepare him for the solemnity and service of the future. Boundless are the prospects of the spiritual thinker! His library, the universe! His companions, the angels! His Teacher, God! In view of such prospects, how time dwindles, and how earth passes as a wreath of smoke! The spiritual thinker is independent of all the influences which make up the small world of the materialist--his citizenship is in heaven.
III. THE FACT THAT SPIRITUAL OBJECTS ALONE ARE WORTHY OF THE SUPREME ENERGY OF MAN SHOULD IMPEL TO DECISIVE ACTION. Put on thy strength--
1. For the time is short.
2. For the enemy is on the alert.
3. For the Master is worthy. The text addresses a call to the Church. The call is to activity. He who gives the call will give the grace. The Church is not to be feeble and tottering; it is to be strong, valiant, heroic. He who can do without the help of the strongest is graciously pleased to accept the service of the meanest. (J. Parker, D.D.)
Effort gives strength
I. PUT ON STRENGTH BY WAKEFULNESS. A slumbering life results in moral death.
II. PUT ON STRENGTH BY ACTIVITY. Activity imparts physical strength. We have only to look, at the compact and knotted lump of muscle on the blacksmith s forearm. The rower s chest is expanded by his exertions. The practised wrestler grips with an ironlike grasp the limbs of his opponent. Even a Samson is divested of his prowess by lolling in the lap of a Delilah. We put on intellectual strength by keeping the brain forces constantly moving. But most of all the moral and spiritual nature is strengthened by exercise. Great is the power of habit. It is a kind of second nature, and is the grand resultant of repeated acts.
III. PUT ON STRENGTH BY DEVELOPMENT. Art thou but a bruised reed, put on thy strength! Hast thou but one talent, put it out to usury. Moral and spiritual strength may be developed to the latest hour of a Methuselahs life, and eternity will be but an ampler sphere for the enlargement of the souls vast powers.
IV. PUT ON STRENGTH BY JOYFULNESS. Joy begets strength, and strength increases joy.
V. PUT ON STRENGTH BY HOPEFULNESS. The despairing are weak; but the hopeful are strong. I will endeavour, is the inspiring language of the hopeful. The Church may well be hopeful, for Gods promise is given for her encouragement.
VI. PUT ON STRENGTH BY UNITED PRAYER. The Churchs prosperous times are the praying times. The praying man is the strong man. (W. Burrows, B.A.)
Strength increased by use
A lady was watching a potter at his work, whose one foot was kept with never-slackening speed turning at swift wheel round, while the other rested patiently on the ground. When the lady said to him, in a sympathizing tone, How tired your foot must be! the man raised his eyes and said, No, maam; it isnt the foot that works thats tired; its the foot that stands. That s it. If you want to keep your strength, use it; if you want to get tired, do nothing. (Christian Budget.)
The danger of inaction
A magnet is sometimes seen in a chemists laboratory, suspended against a wall, and loaded heavily with weights. We ask the reason, and the scientist replies, The magnet was losing power, because it had not been used for some time. I am restoring its force by giving it something to do. (Sunday School Chronicle.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Isa_52:1. Awake, awake; put on thy strength, O Zion;…
Isa_52:1. Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city.
I. THE CALL OF THE CHURCH TO ALMIGHTY GOD FOR HELP (Isa_51:9).
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This call implies,
1. That the Church felt itself to be in a very unsatisfactory state. The Church was in captivity, was subdued by a powerful and victorious foe. The enemy from which the Church is in danger now, triumphs not by force, but by subtlety. It is lamentable to see in how many instances the Church, instead of conquering the world, is conquered by it, and is held firmly in its soft but unrelaxing grasp. The Church seems now to be throwing open its gates to admit the enemy, mistaking him for a friend. The spirit of the world seems to be establishing itself in the Church. Oh! what slumber, what torpor, what a diminished power of prayer, what a practical underrating of the value of prayer, &c.
2. That whenever it became conscious of its unsatisfactory condition, there rises from it a call to the Lord of the Church for His gracious help for the renewal and quickening of life which comes from Him alone.
II. THE RESPONSIVE CALL OF THE CHURCH’S LORD (Isa_52:1). Whilst the Church is slumbering and inconsistent there is no beauty of character, no generous, earnest activity; but the effect of God’s answering prayer and putting forth His power is to stimulate the activity of the Church. There is a vast amount of latent power not put forth when the Church is slumbering. When God responds to the call of the Church, He calls that latent force into vigorous action, and then the Church arises and puts on again her fair garment, pure and white, which is the righteousness of the saints.
1. “Awake! awake!” When the Church is slumbering and inconsistent, instead of acting, it is acted upon by the world. The Church must be as wakeful as the world.
2. “Put on thy strength.” As if when slumbering the Church had thrown aside its armour and lost even the sinews of its strength. Certain elements of character constitute the Church’s strength; these she is to put on and exhibit in all their force. A man has strength, spiritual and moral, when he has fairly mastered a subject; when he has faith; when he has determination, fixed resolve; when he has sympathy; when he has courage. And now, says the Church’s Lord to her, “Put on your strength; put on these characteristic elements of yours as a Church; put them forth in all their force; and then your enemies will be subdued, and vice, wickedness, immorality, blindness, inconsistency, and worldliness will fall.
3. “Put on thy beautiful garments,” &c. There is an assemblage of excellences which the Church is to exhibit to the gaze of the world, and which, when seen, even the world itself cannot fail to admire. This the apostle puts in another form which is very expressive, “Put on the Lord Jesus Christ.” the life of Christ will be reproduced in the history of His followers, and the beauties of character for which He was distinguished, will shine out in their lives. Our Lord summons us to all this; to awake and put on strength and exhibit lofty consistency, not for our own sakes alone. When there is power combined with beauty of character, then we shall not have to complain of defeat, but shall rejoice in victory, and in our Lord’s glory we shall see our own.—J. C. Harrison: Penny Pulpit, new series, No. 526.
THE WORK AND STRENGTH OF THE CHURCH
(Sermon preached before an Association of Churches.)
Isa_52:1. Awake, awake, put on thy strength, O Zion.
Isaiah prophesied more than a hundred years before the captivity of Israel. Many of his predictions had to do with its termination. In his inspired anticipation, the period of Israel’s desolation is now coming to a close, and the day of their redemption is drawing nigh. Hence, in these latter chapters, he calls upon the exiles, under the figure of a captive female, to arise from the ground on which she has been sitting, to shake herself from the dust with which she has been covered, to lay aside all the emblems of her degradation, and prepare to return to the enjoyment of freedom and prosperity in the land of her fathers. By a figure still bolder, he summons the holy land and the holy city to clothe themselves in their best attire, and get ready for the reception of the liberated captive. Frequently he employs the proper names, Zion and Jerusalem, in their literal sense; but at other times Jerusalem is put for its inhabitants, and Zion represents the worshippers of the true God. In this latter sense I employ the term Zion now. In the preceding chapter we see the chosen people in a suppliant attitude, sending up to heaven the cry—“Awake, awake, put on strength, O arm of the Lord.” In the text we listen to the responsive command of heaven, addressed to the praying Church,—“A wake, awake, put on thy strength, O Zion.”
More than five-and-twenty centuries have passed away since the echo of these words first fell on expecting ears; but there is a sense in which they are as much needed by the Church of our day as by the Zion to and for which Isaiah spoke and wrote.
I. THE WORK WHICH THE CHURCH HAS TO DO.
1. It has millions of heathen yet to evangelise. The kingdom which the Messiah came to set up, was to be bounded only by the globe; its subjects only by the entire race. But before it can reach its destined universality, its gospel must be proclaimed to all men, and the gods many and lords many of idolatry’s empire must be destroyed. That is part of the work which Christ has intrusted to His Church. Glorious harvests have been reaped as the result of the Church’s toil. But large portions of the earth have yet to be won to our Saviour King. From the entire regions of darkness and death that are still under the dominion of false gods, it is computed that forty immortal beings go into eternity every minute, more than 2000 every hour, and more than 50,000 every day. Fifty thousand human beings daily hastening to a tribunal of which they never heard, and ushered into the presence of a God they never knew, because His own Church has hitherto failed to make Him known to the ends of the earth!
2. It has the Mohammedan imposture yet to overthrow. The mosque still stands on the very mount of God’s selection, where once Solomon worshipped, where Isaiah prophesied, where Asaph sung, and where Jesus taught. Nearly one hundred millions of the earth’s population are daily heard uttering the watchword—“There is one God, and Mahommed is His prophet.” Never must we consider the Church’s work done until the crescent be made to give way to the cross, and the followers of the false prophet be brought to worship Jesus as the sent of God and the only Saviour of men.
3. It has multitudes of the Jews yet to convert to the faith of Christ. It is calculated that nearly six millions and a half of the seed of Abraham are, at this time, scattered about in the different nations of the earth. These must be sought, and instructed, and entreated until they are won to Christ.
4. It has the Papal apostasy to oppose. As far from “the truth as it is in Jesus” is it now as when our own Wicklyffe began to protest against its errors. As dishonourable to God, as injurious to society, as corruptive of morals, as dangerous to souls, as when Luther hurled at the whole system the thunders of his righteous indignation.
5. It has a growing infidelity to confront.
6. It has to meet and resist a form of religion which, while it holds fast the name of Christianity, denies and denounces most of its distinctive doctrines. I refer to that system which would pluck the crown of Deity from the Saviour’s brow, and reduce Him to the level of a mere man.
7. It has a vast region of indifference to invade. Wrapped in the slumbers of a spiritual death, multitudes care for none of these things.
8. It has a false liberalism to contend against. The parties that espouse this cause have a creed, and it runs somewhat in this strain—“There is something good in all religions: no church is perfect, nor persons either: it matters not what sect a man belongs to, so that he has charity in his soul, and observes justice in his dealings: it matters not what doctrines a man believes, so that he is honest in his belief, for—this condition complied with—he may be an infidel and yet be saved.” We must not let this evil go unchecked and unopposed. It is wrong in itself, it is dangerous and destructive in its tendency—and hence, as the witnesses for God, we must work to stop its progress and to neutralise its mischiefs.
9. It has certain tendencies of the age to keep in check. Such as the growing worldliness of professors of religion—the growing love of gaiety, amusements, and pleasure, which often leads to dangerous associations and the desecration of the Sabbath—a spirit of daring speculation in trade—the deification of reason, which leads men to treat Gospel doctrines as they would mathematical problems, to question when they ought to believe, and to reject what they cannot comprehend—the rage for novelties, which begets a restless dissatisfaction with old truths however sound, and old ways however safe—the irreverence with which sacred things are treated and spoken of.
10. It has lost ground to regain. The cause of spiritual religion has not kept pace with the progress which has been made in other things. Where, in some cases, the external machinery of religion has been pushed forward, there is reason to fear that the inward life of it has been “sick and ready to die.”
These are some of the claims which the times now passing over us present to the activities of the Church; and if the Church had nothing more to do than what has now been stated, it must be evident at a glance that its work is one of great magnitude and vast responsibility. The requirements of the case cannot be met by feeble resolves, low aims, or weak efforts. A Church asleep will not do for it. A Church reposing on the lap of its own privileges will not do for it. “Awake, awake, put on thy strength, O Zion.”
II. IN WHAT THE STRENGTH OF THE CHURCH CONSISTS: AND HOW IT SHOULD PUT IT ON.
1. The first element of its renewed strength must be sought in its waking up to a sense of its past neglects and its present duties. Misconceptions on these points will be fatal to its power.
2. The Church’s love to Christ must be augmented. What was the secret of Apostolic doing, daring, and suffering? It was love—“the love of Christ constraining us.” Could we but get the same hallowed fire in our hearts—could we but get it to burn on, with a steady, constant, and augmenting flame, no service would be a weariness to us, no sacrifice a hardship, and no labour commanded by our Divine Master would be refused or neglected. If we can but get our hearts filled with the expansive and impulsive energy of Divine love, we shall soon be clad in the mantle of Divine strength.
3. There must be an increase of faith. Our warfare is the fight of faith, and our work is the work of faith. The Master whom we serve is the invisible God; the rewards we expect are unseen and future. The results of our labours are uncertain, except as we anticipate them by faith. Our obstacles are seen, our difficulties are felt. The natural exclamation of conscious weakness is—the work is too great for us. Too great indeed it would be, if we had to do it alone. But Omnipotence is pledged to help us, and success is guaranteed by Divine promise. We must have faith in that promise. Going forth strong in the power of faith, we may expect to see much greater things than we have ever yet beheld.
4. There must be an increase of fervent prayer. First must we become princes with God, and then shall we prevail with men. The Holy Spirit is given in answer to prayer. The special outpouring of that Spirit on the Church in its infancy, was preceded by special prayer. Gifts, zeal, activity, eloquence, fervour, will all be in vain without the Spirit of God. What the steam is to the engine, and what the winds of heaven are to the canvas-clad vessel, the influences of the Spirit are to the plans and activities of the Church. Without these influences there may be much husbandry but no harvest, much work but no progress. The known readiness of the Spirit to help and bless, should not supersede prayer but stimulate it.
5. There must be a deepened sense of personal responsibility. When charged with past neglects and sins, we must not attempt to shift the blame from ourselves and fasten it upon others. “Against Thee, O Lord, have I sinned, and done evil in Thy sight.” With respect to the future and its duties, we must be on our guard against being deluded by what may become to us the fiction of the Church. When we speak of the Church’s work and responsibilities, we must not give the least indulgence to the idea that we are speaking of some imaginary being or body, altogether separate and distinct from ourselves. The Church is composed of individual Christians, and the only responsibility of the Church as a whole is that which is brought into it by the individual responsibility of its separate members. Go daily to the throne of God with the inquiry—“Lord, what wilt Thou have me to do?” Be willing that God should answer it in any way He sees fit; and then as soon as it is answered, do that thing, whatever it may be, do it willingly, do it diligently, do it well.
6. There must be enlarged liberality. As compared with the givings of some bygone ages, the present scale of contributions to the cause of God may be admitted to be liberal. But what is given now, in a general way, bears but small proportion to what was given by the devout Jew to meet the requirements of the ceremonial law. The givings of both rich and poor to the cause of Popery—the princely sums of English earls, and the hard-earned pennies of Irish labourers—might well shame the stinted offerings of those who profess a purer faith. The sacrifices made by deluded multitudes in the worship of their false gods, make our ordinary rate of giving appear more like an insult than an offering. The servants of sin give incomparably more to the cause of corruption and death, than do the servants of the living God to the cause of religion and salvation. How will rich professors answer for themselves before God, who hoard up wealth for themselves and their heirs, and leave the cause of God to languish and die for want of support? The Church’s work will not be done until those of His servants, whom He makes stewards of His wealth, shall honour Him with something better than “the crumbs” which fall from their own table.
7. There must be more directness of aim in the pulpit. To preach before a congregation is one thing, to preach to it is another. To preach to men in the mass, is the method of some, to preach so as to make each man feel—it is I, was the method of Paul (Col_1:28).
8. There must be more of a devout and teachable spirit in the pew. The extravagant and often ridiculous demand for “talent” in the pulpit, must be moderated. When this is made the alpha and omega of ministerial fitness, of course the people take upon themselves to judge whether or not it exists in sufficient measure. Hence many go to the house of God, not to be instructed, edified in the faith, helped on in their way to heaven; but to sit in judgment on the preacher’s intellectual powers, that they may go and pronounce for or against what they have heard. Spiritual growth is the last thing thought of and least cared about. But this must be altered before Christians will advance and churches will work as they ought to do. When our people come to a right state of mind on this subject, they will think that man the best minister whose preaching brings the greatest number of souls to Christ, and is most successful in promoting the knowledge, purity, consistency, and usefulness of his flock. Men who really want to do God’s work, will feel that they have no time to waste in fruitless criticisms; and that human life is far too precious a thing to be frittered away in either compliments or complaints of God’s workmen.
9. The promotion of family piety must be made more a matter of business at home.
10. There must be more of mutual sympathy between Christians and churches. There must be co-operation for mutual support and for aggressive work in the name of Christ.—John Corbin.
THE PERILS AND STRENGTH OF THE CHURCH
Isa_52:1. Awake, awake, put on thy strength.
The words of the text were addressed by God to His people when in a state of peril. The enemy, like Delilah, about taking advantage of their drowsy condition, to deprive them of their strength.
I. THE COMMAND UTTERED TO THE CHURCH.
“Awake, awake.” The words, though indicating the low condition of the Church, in reference to its moral and spiritual mission, are still consoling; they prove that it was not dead. It was sleeping, and life is an essential condition of sleep. The Church at the time was in the nearest position possible for the living to be to the dead. Sleep resembles death in many respects. But it is not death. Hence the propriety of the command.
Why the Church to-day should obey the command.
1. “Awake, awake,” because the foundations of thy faith are threatened. Threats spring from various sources—from the sceptical teachings of the age, from the oscillation of its own members, and especially from the fact, that so many of its teachers endeavour to persuade men that it matters not what they believe if they live properly. This is an attempt to deprive the Church of the fundamental truths of its creed that have enabled it to stand the storms of persecutions, that inspired its reformers, clothed its martyrs with power to suffer death on its behalf, and form the basis of this grand edifice the Christian Church (1Co_3:11).
2. “Awake, awake,” because there are elements within thee that rapidly lead to apostasy, decay. The injury received by the Church from without, compared with that done within, is but very little. Joshua and his people had many evils to withstand and powerful enemies to conquer in taking the fortified cities of Canaan; but they had a greater loss and more shame through the action of Achan in their own camp than from all the enemies without. There are things still in the Church that demand that it should listen to the alarm of our text.
(1.) The ritualistic tendencies of a great number of its members. People that think more of the form than the spirit of the service, more of the person that speaks, than what he says; that clothe themselves in the ritual of religion and feel satisfied.
(2.) “Worldliness.” This evil principle manifests itself in various forms in Church life. There are some people that join the Church for mercenary purposes. Religion in our days is considered so respectable a thing, that a profession of it gives a person reputation, and helps him on; but mark this, it is possible to obtain a reputation by a mere profession of Christianity, and at the same time be void of its power (2Ti_3:5). It manifests itself also in the lack of liberality, shown by many of its members in sustaining its funds. The poorer classes cannot afford to contribute large sums for this purpose; but when we find people enjoying all the luxuries of life and contributing meagrely towards the funds of the Church of the Most High, we feel it our duty to deal plainly with them. What converted Lot’s wife into a pillar of salt, brought Haman to the gallows, and sent “Demas” out of the Church into the world? Worldliness! And worldliness will again affect its victims in a similar manner, and the presence of such an enemy in the Church is a sufficient reason that it should listen to the voice of its Maker in our text.
(3.) The carelessness of a great number of its members with reference to purity of life. The standard of Christian morality is certainly too low in the minds of thousands of our fellow-Christians. The ripe fruits that adorn the Christian life (Gal_5:22-23) are unknown to many professing Christians in our day.
In the presence of many enemies, the duty of the Church is clearly defined. “Awake, awake, put on thy strength.” She need not seek power outside her own resources. “Put on thy beautiful garments.” Open thine own wardrobe, clothe thyself in thine own apparel, that thy beauty and power may be perceptible.
II. IN WHAT DOES THE STRENGTH OF THE CHURCH CONSIST?
1. In its devoting itself entirely to the work which it has to perform. The work of consecrating oneself to the moral and spiritual objects of the Church is too often neglected in these days. Remember, it is the men who entirely devoted themselves to the Lord’s service, independent of their own personal interest and safety, or of the sect or party to which they were connected, who have left their mark on the kingdom of evil.
2. In meditation. There is nothing so effectual to inspire the mind, and clothe the soul with courage, as meditation on the Lord’s dealings with His children (Psa_77:11-20),
3. Prayer. With this the Church on earth is able to command the forces of heaven to the battle-field to fight on its behalf (2 Chronicles 20)
4. The word of God, which is called by Paul “the sword of the Spirit,” and is the offensive weapon of the Church. The Christian armour consists of both defensive and offensive weapons (Ephesians 6), and the Church is commanded to take “the whole armour of God, that it may be able to withstand in the evil day, and having done all, to stand.”—J. P. Williams.
I. Put on strength by wakefulness. Sleep of the body, up to a certain point, is needful and wholesome; but beyond that it is harmful. The drowsiness of the sluggard is injurious. Still more hurtful is spiritual drowsiness. A slumbering life results in moral death. Sleepy men are the easy prey of false teachers; their moral vision is obscured, and they do not easily discern between the true and the false; their critical faculties are paralysed, and they are not in a condition to “try the spirits,” whether they be of God. These times require men who are awake. The first two words of the text are not to be disconnected from the others, for by wakefulness we do put on strength. Awake from your dreams, open your eyes to behold the realities of life, and address yourselves to the duties to which God calls you.
II. Put on strength by activity. Activity develops strength—of body, of mind, of soul. Slothfulness is the secret and the cause of the spiritual weakness that abounds in our churches. What God requires of us is that by exercise we should develop the strength with which we have been endowed. It is not our possession of only one talent that He condemns; it is our having neglected to make use of it. Remember also, that God’s command to do a thing always implies His promise of help to well-directed endeavour. The Saviour said, “Stretch forth thy hand!” the obedient man obtained his reward, and found that the Divine word of command is a word of promise to the obedient. The prophet says to the weak, “Put on thy strength;” and, obeying, they shall rejoice in a refreshing baptism of Divine energy. Out of weakness, those who have obeyed this command have been made strong by the processes of spiritual development. To the development of the physical powers there are limits; but to the development of moral power there is none. Here there may be constant growth and progress. Eternity will be but an ampler sphere for the enlargement of the soul’s vast powers.
III. Put on thy strength by joyfulness. Joy, and not sadness, should be the characteristic of those whose final destiny is heaven. Joy begets strength, and strength increases joy. Put on thy beautiful garments of holiness and joy, O Zion! remembering always that the truly holy are the solidly and permanently joyful.
IV. Put on thy strength by hopefulness. The despairing are weak, the hopeful are strong. In view of God’s promises made for her encouragement, the Church may well be hopeful. There is one in our text, which we may read, “For henceforth there shall no more come against thee the uncircumcised and unclean.” Though oftentimes we stand on the towers of Zion as timid, fearful watchers, with little faith in the Divine promise of protection, the Church is safe (Zec_2:5). Let us, then, be hopeful, let us be strong for the work and the warfare to which we are called.—W.
THE THREEFOLD TRUMPET-BLAST
Isa_52:1. Awake, awake, &c.
It is to the Church of Christ sleeping that the threefold trumpet-blast of the text comes.
I. A CALL TO WAKEFULNESS AND WATCHFULNESS. “Awake, awake!” zion never needed this trumpet-call more imperatively than now. Upon her the “spirit of slumber” has fallen. But all are not asleep; and those who are awake should take the trumpet, and with a blast as loud and as long as though life and immortality were at stake (see Eze_33:3) sound the alarm. For,
1. The foundations of our faith are threatened. The sappers and miners are at work inside as well as outside; and they would delight to remove the cornerstones and shake the whole fabric of the temple of truth.
2. “The enemy is coming like a flood”—in the shape of intemperance, vice, greed, infidelity, and horrible wickedness, enough to afflict our souls and affright the world. (See the daily papers.)
3. Is not the visible Church drifting from Christ? We need to be on our guard against both enemies without and subtle traitors within; traitors who, themselves wakeful, are imposing on those who are in a state of unconscious slumber.
(1.) Is not one section of society drifting to Rome? Ritualism is rampant, loud-voiced, defiant. Roman Catholicism walks abroad in the light of day, and flaunts her flags in the eyes of all men. Think of her pilgrimages, her noble perverts, and her persistent policy of aggression, and ask what it all means.
(2.) Is not another section drifting fast into Rationalism? The so-called “men of culture” are almost all of them Rationalists, either covertly or avowed. Men like the late Strauss, in theology; Buckle, in history; our own J. Stuart Mill, in philosophy; with Professors Tyndall and Huxley, in science. These, and men of kindred sympathies and sentiments, are the foremost leaders of thought in our day, and their whole following are being led, some willingly, some unconsciously, into the bleak regions of Rationalism, if not into blank Atheism.
(3.) Is not still another section, by far the largest, too, drifting into utter worldliness? Is not the spirit of the world dominant? Is not indifferentism in relation to religion painfully apparent?—Is there not too much reason to fear that, on these three waves, society in England—including a large section of the visible Church—is drifting from Christ?
II. THE CHURCH IS CALLED TO GIRD HERSELF FOR CONFLICT. “Put on thy strength, O Zion!” She is within reach of strength enough to vanquish every foe. Let all her members, individually and collectively, put on,
1. The strength of personal consecration.
2. The strength of spiritual unity. “Unity is strength.” The powers of evil are united. The Church cannot afford to be split up into contending sects. We must present ourselves as an unbroken phalanx to the foe. See our Lord’s high-priestly prayer (John 17). What might not a united consecrated Church do?
3. The strength of “the arm of the Lord” (Isa_51:9). The strength belongs to the Church, and is available by prayer, which moves the arm that moves the world; by faith, which takes hold of the strength of God, and has omnipotence at its command (Isa_27:5). “All things are possible to him that believeth.”
III. THE CHURCH IS CALLED TO CLOTHE HERSELF WITH SPIRITUAL BEAUTY. “Put on thy beautiful garments, O Jerusalem.” The Church has provided for her a spiritual wardrobe. Put on,
1. The garment of a “meek and quiet spirit.” Rest in God. Calmness and tranquillity of mind are at once evidences and sources of power.
2. The garment of holiness. This is the most beautiful garment of all, while holiness is also the measure of spiritual power.
3. The garment of heavenly zeal. Men of the world and the emissaries of evil are zealous. We must meet them with a zeal greater and more divine.
Let the Church of Christ thus awake, put on her strength, and clothe herself with spiritual beauty, and she need not fear for the future. Victory is sure.
The command of the text comes to individual churches.
(1.) Let each of us take it as the voice of God to himself.
(2.) Let us awake promptly: life is passing, and the evil growing.
(3.) Let us avail ourselves of all available strength and beauty.
(4.) Let us make our consecration in sight of the cross and crown (Heb_13:20).—The Study, 1874, p. 723.
The condition of Judea—conquered, degraded, captive, indifferent to Zion, feeble—no courage, temple demolished, &c., byeword and reproach.
I. THE THREEFOLD EXHORTATION OF THE TEXT.
1. “Awake, awake.” Sleep often too accurately describes the condition of God’s Church. Many are at ease in Zion. The prophets prophesy smooth things, and the people love to have it so. They cry, “a little more sleep,” &c. But if the work of life is to be done, we must awake to a sense of our duty. It was whilst men slept that the adversary sowed the tares. During a period of spiritual apathy, what injury has been inflicted! Awake to the work of the soul, the evil of sin, &c. In commerce, &c., how wakeful men are!
2. “Put on thy strength.” The journey from Babylon to Jerusalem, and the expulsion of the enemy from the holy city, required strength. We are called to be strong in the Lord. The times call for a robust piety. Were God’s people to put forth their strength, what success would be achieved, how soon would be ushered in “the new heavens, and the new earth, wherein dwelleth righteousness.” In embattled array against the Church, are the ten thousand forms of vice and scepticism, of sin and error.
3. “Put on thy beautiful garments.” The Church is to be attractive. The unloveliness of Christians is often apparent. The beauty of the Church is her holiness.
II. THE HAPPY EFFECTS OF OBEDIENCE.
The Church will be the home, 1, of the regenerate; 2, of the entirely sanctified.—Benjamin Browne.
I. AN INVENTORY OF THE BELIEVER’S WARDROBE.
1. The robe of righteousness (Isa_61:10; Psa_132:9). How beautiful this robe. “Bring forth the best robe.” It covers completely, unlike scanty garments in which men array themselves.
2. The garment of humility (1Pe_5:5). This is well pleasing in God’s sight. He hates flaunting garments of pride. It is a Christlike virtue (Php_2:8).
3. The garment of praise (Isa_61:3). This is a beautiful robe. One of the same kind is worn by angels.
4. The garment of gladness (Psa_30:11; Php_4:4).
1. These garments can always be worn; there is a dress reserved—a bridal dress, the wedding garment—to be worn at the marriage supper of the Lamb. White robe of redeemed. Symbol of purity, victory, joy.
2. These soul garments never wear out.
3. They cost us nothing.
4. In addition to dress, some people like to wear ornaments,—harmless weakness, when not carried to excess. The believer is exhorted to adorn himself with the “ornament of a meek and quiet spirit.” This can be worn without exciting envy or vanity.
II. THE EXHORTATION CONCERNING THESE GARMENTS.
Wear them. You cannot get better. You dishonour the Giver by not wearing them. You set light store by His gifts.—T. E. R.
JERUSALEM A TYPE OF THE CHURCH OF CHRIST
Isa_52:1. Jerusalem the holy city.
Consider the ancient Jerusalem in its typical representation of the Church of Christ.
I. It was the city of the Divine choice (Psa_132:13-18). The Church is the choice of the Lord; it contains the united congregation of His saints, those who have been called by His Gospel, who have believed in His Son, and who have been the living partakers of His heavenly grace. Over these God rejoiceth. With these He has His delights. Unto these He manifests Himself as He doth not unto the world. (See Joh_14:23; 1Pe_1:23-24.)
II. It was the city of Divine rule and authority. Here God made known His laws and judgments; deposited His living oracles, His holy statutes; revealed His will, and recorded His blessed word. And by these the inhabitants of Jerusalem were to be governed. Obedience to these secured the favourable tokens of God’s love and favour. So in the new Jerusalem of His Church. Here He has revealed. His holy will, not by the oracle, or over the material mercy-seat, but by His own Son, and by making His living Church the pillar and ground of truth. By depositing within it the doctrines, and ordinances, and commandments of the Gospel. And the divine presence and favour is only secured by unswerving fidelity to the charge with which God has intrusted her.
III. Jerusalem was the city of Divine services. Here met the tribes of Israel who came to worship before the Lord. Here were presented the sacrifices and offerings of the people. Here God was worshipped and adored. Here the voice of prayer and praise was heard in God’s holy temple. Here the religious festivals were celebrated, and God honoured in His sacred institutions. Such is the Church of Christ, the Jerusalem, &c. Here those who have believed, and are of the saved, are united together in the holy bonds of fellowship and love. Here they meet to observe all things their Divine Head has commanded them (Act_2:41).
IV. Jerusalem was the city of Divine blessing. His special love and care was directed to it (Psa_87:2). His providential benignity surrounded it. The Lord was the keeper and protector of the holy city. Within it He poured down the blessings of His grace, and caused His favour to dwell, even life for evermore. (See His gracious engagements and promises, Psa_132:15, &c.) So God pre-eminently blesses His spiritual Zion. Unto His people He gives exceedingly great and precious promises. They are blessed with the unsearchable blessings of His grace, with all the fulness of His love, with all the blessings of providence. God supplies all their need. Defends from all their enemies, and keeps and saves unto eternal life.
V. Jerusalem was a city of distinguished immunities and privileges. It was an honour to have been born in her. Her sons were freemen of the most favoured city under heaven. Her inhabitants had numerous opportunities of enjoying religious services, they had the presence of the priests and teachers of the law of God. “Happy were the people in such a case,” &c. Still greater and more precious the immunities and privileges of the people of God. They enjoy spiritual liberty, have exalted titles, and possess immunities of the most glorious and heavenly character. Access to God’s gracious throne. The sweet fellowship of His Holy Spirit. Delightful seasons of refreshing from the Divine presence, and experimental overflowings of that peace which passeth all understanding.
APPLICATION.—
1. Are we the citizens of the Jerusalem from above? Have we been born in her? Born from above? &c. Do we possess the spirit of her heavenly inhabitants?
2. How great the responsibility of such. It is theirs to exhibit the glory of divine grace, in calling and saving them, by a conversation which becometh the Gospel of Christ. “To show forth His praises,” &c. To pray for her peace, and to labour for her prosperity. To display the spirit of love and harmony towards all the citizens, and to yield loyal subjection and hearty obedience to Christ the rightful Lord and King.
3. Unlike the earthly Jerusalem, she shall never become a prey to her enemies. Her walls shall never be cast down, nor her streets become waste (Mat_16:18).—Jabez Burns, D.D.: Types and Metaphors, pp. 83–85.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain I. Consider God’s command to His people, "Awake, awake."…
Isa 52:1
I. Consider God’s command to His people, "Awake, awake." (1) Certain objects of vision are important to the Church of God, and that these may be kept in view, God saith, "Awake, awake." The objects which I would name are ever-existent and ever-present spiritual objects—God, our one Father; the Son of God, our only Saviour; and the Comforter, who proceedeth from the Father and the Son. (2) Certain sources of supply and fountains of pleasure and means of help are important to the Church of God, and that these may be possessed and enjoyed and used, God saith, "Awake, awake." (3) There is good and godly work to be done by Zion; therefore God saith, "Awake, awake." There are two objects in the sphere of our present thought, towards which the Church of God requires to be faithful, and therefore wakeful. (a) Her own endowments, and (b) her opportunities. (4) There are battles which Zion is called to fight, and victories to be won which Zion alone can win; therefore God bids Zion awake.
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II. Having interpreted the voice, let us note some of its features and characteristics. (1) The voice that would awaken us is divine. (2) The voice that would awaken us is powerful and full of majesty—a voice, therefore, that stirs and that strengthens, while it stirs him who listens to it. (3) The voice that would awaken us has in it a tone of reproach. The cry, "Awake, awake," corrects and rebukes, while it stimulates and exhorts. (4) This voice is a gracious voice. It is the voice of Him who has called His people to be His people, and who will not cast off His people; it is a voice that woos and wins, while it stimulates and arouses. (5) The voice that cries "Awake, awake," is the voice of Zion’s God. He who calls Zion His own, and possesses her as a bridegroom his bride, calls, "Awake, awake."
S. Martin, Rain upon the Mown Grass, p. 85.
Isa 52:1
I. The word "strength" represents those properties and qualities which are developed in endurance and in action, also a very high degree of active force and enduring power. The strength of any community is primarily in the individuals who constitute it; so that the strength of the Church of God is not entirely, but first of all, in the separate members of that body. (1) The strength of Zion is the strength of human nature. (2) The strength of Zion is also the power of every religious principle. (3) There is strength in all life, and Zion lives with the rich and full and eternal life of God within her. (4) The strength of Zion is the power of certain agencies and influences. The Church has power in her testimony to truth, in her intercession before God, and in her character as the leaven of society and the salt of the nations.
II. God saith, "Put on thy strength, O Zion." If a man puts out his strength, he puts on strength; he appears clothed with strength, as with a garment. The text assumes that Zion’s strength is not put out. The terms in which she is addressed prove this. "Awake, awake, O Zion." In sleep all the members of the body put on weakness. Now God is not satisfied with this, and He cries, "Awake, awake; put on thy strength, O Zion."
III. Notice some reasons why God should thus speak to His Church. (1) God bids Zion put on her strength for self-manifestation. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Strong winds make themselves heard. Strong sunshine makes itself felt. Strong life shows itself, whether in the animal or vegetable kingdom. And the Church, to be heard and seen and felt and known, must be strong. (2) God bids Zion put on her strength that He may be glorified. A redeemed man is a new creation and a Divine workmanship. On the principle involved in the words, "This people have I formed for Myself; they shall show forth My praise," Zion is required to put on her strength. (3) God requires Zion to put out her strength for the sake of her own well-being. If the powers of the Church be inactive, they will decline. Unmanifested religious life, whether in the person or the community, soon subsides. (4) Zion is required to put on her strength in order to meet the claims of a sinful and suffering world. Zion’s mission demands Zion’s strength. (5) God directs Zion to put on her strength, because strength has been given her to put on. Whatever God makes us be, He would have us appear to be. Whatever God endows us with, He would have us use and employ. (6) Is not this putting on of strength as essential to Zion’s peace and joy as to her outward prosperity? The Church of the living God can only have rest and be joyful as she does put on strength. Sleep is not always sweet. There is a kind of sleep that is most uneasy, and the misery of idleness and inactivity is proverbial.
S. Martin, Rain upon the Mown Grass, p. 98.
Isa 52:1
Men can rouse themselves to action. There is more power in man than he may be aware of, and he should inquire what objects and pursuits are worthy of his enthusiastic devotion.
I. No object which bears upon this world only is worthy of the supreme energy of man.
II. Spiritual objects are alone worthy of the supreme energy of man. (1) They are akin to his own nature. (2) They touch every point of his being. (3) They prepare him for the solemnity and service of the future.
III. The fact that spiritual objects alone are worthy of the supreme energy of man should impel to decisive action. (1) "Put on thy strength"—for the time is short. (2) "Put on thy strength"—for the enemy is on the alert. (3) "Put on thy strength"—for the Master is worthy.
Parker, City Temple, vol. ii., p. 67 (see also Pulpit Notes, p. 81).
References: Isa 52:1.—J. C. Harrison, Penny Pulpit, No. 526; A. F. Barfield, Christian World Pulpit, vol. iv., p. 319; W. Burrows, Ibid., vol. xi., p. 172; Preacher’s Monthly, vol. vii., p. 33, vol. x., p. 181.
Isa 52:7
I. In their first sense these words form a part of that great series of encouragement and consolation in which the prophet promises to Israel redemption from captivity and return from exile, and assures the chosen people of God that, though for a time deserted and forsaken, they shall yet be restored to the land given to their fathers, and the worship of God once more established on the heights of Mount Zion. But the prophet, while thus describing in thrilling language the deliverance of his countrymen from bondage, rises to the contemplation of promises which far transcend the greatness of the most glorious earthly kingdom, and passes from the thought of Israel after the flesh to the eternal spiritual Israel, "whose people shall be all righteous, and inherit the land for ever"—the Church of God.
II. The Apostle Paul appropriates and intensifies the aspirations of the prophet; he shows how the deliverance of Israel from the bondage of Assyria typified and prefigured the deliverance of all men—whether belonging to the earthly Israel or not, whether born in the east or the west, in the north or the south—from the yet more bitter slavery of sin; and that if a blessing from God followed the feet of the herald who proclaimed the temporal restoration of Zion and the glad tidings of political peace and liberty, far deeper and truer would be the blessing which would attend the footsteps of those who preached the good tidings of spiritual liberty and the peace of God which passeth all understanding.
G. E. Cotton, Sermons to English Congregations in India, p. 21.
Reference: Isa 52:10.—Spurgeon, Sermons, vol. iv., No. 185.
I. The news of the Gospel is news of a victory over sin—news of a victory over death—news of a reconciliation with our God and Father, against whom we had been lured by our enemy, Sin, to be guilty of treachery and rebellion. Jesus has not put an end to the war as yet; but He has put it on quite a new footing. Sin is still abiding in the world, notwithstanding the victories of Jesus, just as a remnant of the Canaanites was left on the borders of the promised land, notwithstanding the victories of Joshua. Those Canaanites, the Bible tells us, were left to try the children of Israel, and to teach them war (Jdg 3:1-2); and it is perhaps for a like reason that sin is still left on earth, in order that we may be put to the test to prove whether we choose to obey God or no, and that we may be trained to our duties as Christ’s soldiers by a course of hard service against God’s enemies.
II. Before Christ’s coming, for the great bulk of mankind, both Jews and Gentiles, the battle against sin was quite hopeless. Sin was waxing every day stronger and spreading wider; goodness, on the other hand, was growing rarer and rarer. Man felt himself to be overmatched by sin; indeed, he could scarcely lift up his hand against it. But all this is now changed, and most blessedly, for the better. We are no longer the weaker side. Christ has provided armour of proof for us, has sent His Spirit to strengthen us while we are standing, and has given us His cross to catch hold of when we are falling. He has proclaimed that we are at peace with God, that we may fight with a better heart. He has promised and assured us of a glorious triumph for every one who will fight his best. Such is the news which Jesus has brought us. Whereas before men could not cope with sin, we may now be sure of overcoming it. Whereas men before shuddered at the thought of death as the dark and dismal end of all things, we have now been taught to look upon it as the gate of a more glorious life. Whereas men before felt that they were at enmity with God, and therefore could not love Him or take pleasure in Him, they now know that He is ready to receive them into favour, and will treat them as sons, if they will only behave to Him as such.
A. W. Hare, The Alton Sermons, p. 135;
Isa 52:12
I. Consider the essentially symbolic character of the captivities and deliverances of the Jewish people. The history of Israel is the Divine key to the history of man. In that history there were two great captivities and two great deliverances. The people were born in the one captivity—it was the dark accident of nature; the other they earned by sin. These represent our natural bondage, and the self-earned serfdom of the soul. There is one Deliverer and one deliverance from both. The method of His deliverance was the same out of both captivities—a glorious manifestation of the might of the redeeming arm of God.
II. We have the image here of the great deliverance which is freely offered in the Gospel. It furnishes (1) the key to our protracted discipline. God will not have us "go out with haste, nor go forth by flight." These long wanderings, this patient waiting, is a store of power and wisdom, whose worth you will never estimate till your footsteps press the borders of your Canaan. (2) "The Lord will go before you." He has gone before us (a) in bearing to the uttermost the penalty of sin; (b) in breaking the power of evil; (c) in the way of the wilderness, through life’s protracted discipline, to glory.
J. Baldwin Brown, The Sunday Afternoon, p. 419.
References: Isa 52:12.—Spurgeon, Sermons, vol. v., No. 230, vol. xxx., No. 1793; S. A. Tipple, Old Testament Outlines, p. 215. Isa 52:13-15.—Spurgeon, Sermons, vol. xxi., No. 1231; Clergyman’s Magazine, vol. xxii., p. 211. Isa 52:14.—T. B. Dover, A Lent Manual, p. 142. Isa 53:1.—Homiletic Magazine, vol. xiv., p. 55; R. Milman, The Love of the Atonement, pp.8, 17. Isa 53:1-12.—C. Clemance, To the Light through the Cross, p. 3.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain Isa 51:9. - Isa 52:1.
Isaiah
THE AWAKENING OF ZION
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Isa 51:9. - Isa 52:1.
Both these verses are, I think, to be regarded as spoken by one voice, that of the Servant of the Lord. His majestic figure, wrapped in a light veil of obscurity, fills the eye in all these later prophecies of Isaiah. It is sometimes clothed with divine power, sometimes girded with the towel of human weakness, sometimes appearing like the collective Israel, sometimes plainly a single person.
We have no difficulty in solving the riddle of the prophecy by the light of history. Our faith knows One who unites these diverse characteristics, being God and man, being the Saviour of the body, which is part of Himself and instinct with His life. If we may suppose that He speaks in both verses of the text, then, in the one, as priest and intercessor, He lifts the prayers of earth to heaven in His own holy hands-and in the other, as messenger and Word of God, He brings the answer and command of heaven to earth on His own authoritative lips-thus setting forth the deep mystery of His person and double office as mediator between man and God. But even if we put aside that thought, the correspondence and relation of the two passages remain the same. In any case they are intentionally parallel in form and connected in substance. The latter is the answer to the former. The cry of Zion is responded to by the call of God. The awaking of the arm of the Lord is followed by the awaking of the Church. He puts on strength in clothing us with His might, which becomes ours.
The mere juxtaposition of these verses suggests the point of view from which I wish to treat them on this occasion. I hope that the thoughts to which they lead may help to further that quickened earnestness and expectancy of blessing, without which Christian work is a toil and a failure.
We have here a common principle underlying both the clauses of our text, to which I must first briefly ask attention, namely-
I. The occurrence in the Church’s history of successive periods of energy and of languor.
It is freely admitted that such alternation is not the highest ideal of growth, either in the individual or in the community. Our Lord’s own parables set forth a more excellent way-the way of uninterrupted increase, whereof the type is the springing corn, which puts forth ‘first the blade, then the ear, after that the full corn in the ear,’ and passes through all the stages from the tender green spikelets that gleam over the fields in the spring-tide to the yellow abundance of autumn, in one unbroken season of genial months. So would our growth be best, healthiest, happiest. So might our growth be, if the mysterious life in the seed met no checks. But, as a matter of fact, the Church has not thus grown. Rather at the best, its emblem is to be looked for, not in corn, but in the forest tree-the very rings in whose trunk tell of recurring seasons when the sap has risen at the call of spring, and sunk again before the frowns of winter. I have not to do now with the causes of this. These will fall to be considered presently. Nor am I saying that such a manner of growth is inevitable. I am only pointing out a fact, capable of easy verification and familiar to us all. Our years have had summer and winter. The evening and the morning have completed all the days since the first.
We all know it only too well. In our own hearts we have known such times, when some cold clinging mist wrapped us round and hid all the heaven of God’s love and the starry lights of His truth; when the visible was the only real, and He seemed far away and shadowy; when there was neither confidence in our belief, nor heat in our love, nor enthusiasm in our service; when the shackles of conventionalism bound our souls, and the fetters of the frost imprisoned all their springs. And we have seen a like palsy smite whole regions and ages of the Church of God, so that even the sensation of impotence was dead like all the rest, and the very tradition of spiritual power had faded away. I need not point to the signal historical examples of such times in the past. Remember England a hundred years ago-but what need to travel so far? May I venture to draw my example from nearer home, and ask, have we not been living in such an epoch? I beseech you, think whether the power which the Gospel preached by us wields on ourselves, on our churches, on the world, is what Christ meant it and fitted to exercise. Why, if we hold our own in respect to the material growth of our population, it is as much as we do. Where is the joyful buoyancy and expansive power with which the Gospel burst into the world? It looks like some stream that leaps from the hills, and at first hurries from cliff to cliff full of light and music, but flows slower and more sluggish as it advances, and at last almost stagnates in its flat marshes. Here we are with all our machinery, our culture, money, organisations-and the net result of it all at the year’s end is but a poor handful of ears. ‘Ye sow much and bring home little.’ Well may we take up the wail of the old Psalm, ‘We see not our signs. There is no more any prophet; neither is there any among us that knoweth how long-arise, O Lord, plead Thine own cause.’
If, then, there are such recurring seasons of languor, they must either go on deepening till sleep becomes death, or they must be broken by a new outburst of vigorous life. It would be better if we did not need the latter. The uninterrupted growth would be best; but if that has not been attained, then the ending of winter by spring, and the suppling of the dry branches, and the resumption of the arrested growth, is the next best, and the only alternative to rotting away.
And it is by such times that the Kingdom of Christ always has grown. Its history has been one of successive impulses gradually exhausted, as by friction and gravity, and mercifully repeated just at the moment when it was ceasing to advance and had begun to slide backwards. And in such a manner of progress, the Church’s history has been in full analogy with that of all other forms of human association and activity. It is not in religion alone that there are ‘revivals,’ to use the word of which some people have such a dread. You see analogous phenomena in the field of literature, arts, social and political life. In them all, there come times of awakened interest in long-neglected principles. Truths which for many years had been left to burn unheeded, save by a faithful few watchers of the beacon, flame up all at once as the guiding pillars of a nation’s march, and a whole people strike their tents and follow where they lead. A mysterious quickening thrills through society. A contagion of enthusiasm spreads like fire, fusing all hearts in one. The air is electric with change. Some great advance is secured at a stride; and before and after that supreme effort are years of comparative quiescence; those before being times of preparation, those after being times of fruition and exhaustion-but slow and languid compared with the joyous energy of that moment. One day may be as a thousand years in the history of a people, and a nation may be born in a day.
So also is the history of the Church. And thank God it is so, for if it had not been for the dawning of these times of refreshing, the steady operation of the Church’s worldliness would have killed it long ago.
Surely, dear brethren, we ought to desire such a merciful interruption of the sad continuity of our languor and decay. The surest sign of its coming would be a widespread desire and expectation of its coming, joined with a penitent consciousness of our heavy and sinful slumber. For we believe in a God who never sends mouths but He sends meat to fill them, and in whose merciful providence every desire is a prophecy of its own fruition. This attitude of quickened anticipation, diffusing itself silently through many hearts, is like the light air that springs up before sunrise, or like the solemn hush that holds all nature listening before the voice of the Lord in the thunder.
And another sign of its approach is the extremity of the need. ‘If winter come, can spring be far behind?’ For He who is always with Zion strikes in with His help when the want is at its sorest. His ‘right early’ is often the latest moment before destruction. And though we are all apt to exaggerate the urgency of the hour and the severity of our conflict, it certainly does seem that, whether we regard the languor of the Church or the strength of our adversaries, succour delayed a little longer would be succour too late. ‘The tumult of those that rise up against Thee increaseth continually. It is time for Thee to work.’
The juxtaposition of these passages suggests for us-
II. The twofold explanation of these variations.
That bold metaphor of God’s sleeping and waking is often found in Scripture, and generally expresses the contrast between the long years of patient forbearance, during which evil things and evil men go on their rebellious road unchecked but by Love, and the dread moment when some throne of iniquity, some Babylon cemented by blood, is smitten to the dust. Such is the original application of the expression here. But the contrast may fairly be widened beyond that specific form of it, and taken to express any apparent variations in the forth-putting of His power. The prophet carefully avoids seeming to suggest that there are changes in God Himself. It is not He but His arm, that is to say. His active energy, that is invoked to awake. The captive Church prays that the dormant might which could so easily shiver her prison-house would flame forth into action.
We may, then, see here implied the cause of these alternations, of which we have been speaking, on its divine side, and then, in the corresponding verse addressed to the Church, the cause on the human side.
As to the former, it is true that God’s arm sometimes slumbers, and is not clothed with power. There are, as a fact, apparent variations in the energy with which He works in the Church and in the world. And they are real variations, not merely apparent. But we have to distinguish between the power, and what Paul calls ‘the might of the power.’ The one is final, constant, unchangeable. It does not necessarily follow that the other is. The rate of operation, so to speak, and the amount of energy actually brought into play may vary, though the force remains the same.
It is clear from experience that there are these variations; and the only question with which we are concerned is, are they mere arbitrary jets and spurts of a divine power, sometimes gushing out in full flood, sometimes trickling in painful drops, at the unknown will of the unseen hand which controls the flow? Is the ‘law of the Spirit of life’ at all revealed to us; or are the reasons occult, if there be any reasons at all other than a mere will that it shall be so? Surely, whilst we never can know all the depths of His counsels and all the solemn concourse of reasons which, to speak in man’s language, determine the energy of His manifested power, He has left us in no doubt that this is the weightiest part of the law which it follows-the might with which God works on the world through His Church varies according to the Church’s receptiveness and faithfulness.
Our second text tells us that if God’s arm seems to slumber and really does so, it is because Zion sleeps. In itself that immortal energy knows no variableness. ‘He fainteth not, neither is weary.’ ‘The Lord’s arm is not shortened that He cannot save.’ ‘He that keepeth Israel shall neither slumber nor sleep.’ But He works through us; and we have the solemn and awful power of checking the might which would flow through us; of restraining and limiting the Holy One of Israel. It avails nothing that the ocean stretches shoreless to the horizon; a jar can hold only a jarful. The receiver’s capacity determines the amount received, and the receiver’s desire determines his capacity. The law has ever been, ‘according to your faith be it unto you.’ God gives as much as we will, as much as we can hold, as much as we use, and far more than we deserve. As long as we will bring our vessels the golden oil will flow, and after the last is filled, there yet remains more that we might have had, if we could have held it, and might have held if we would. ‘Ye are not straitened in Me, ye are straitened in yourselves.’
So, dear brethren, if we have to lament times of torpor and small success, let us be honest with ourselves, and recognise that all the blame lies with us. If God’s arm seems to slumber, it is because we are asleep. His power is invariable, and the Gospel which is committed to our trust has lost none of its ancient power, whatsoever men may say. If there be variations, they cannot be traced to the divine element in the Church, which in itself is constant, but altogether to the human, which shifts and fluctuates, as we only too sadly know. The light in the beacon-tower is steady, and the same; but the beam it throws across the waters sometimes fades to a speck, and sometimes flames out clear and far across the heaving waves, according to the position of the glasses and shades around it. The sun pours out heat as profusely and as long at midwinter as on midsummer-day, and all the difference between the frost and darkness and glowing brightness and flowering life, is simply owing to the earth’s place in its orbit and the angle at which the unalterable rays fall upon it. The changes are in the terrestrial sphere; the heavenly is fixed for ever the same.
May I not venture to point an earnest and solemn appeal with these truths? Has there not been poured over us the spirit of slumber? Does it not seem as if an opium sky had been raining soporifics on our heads? We have had but little experience of the might of God amongst us of late years, and we need not wonder at it. There is no occasion to look far for the reason. We have only to regard the low ebb to which religious life has been reduced amongst us to have it all and more than all accounted for. I fully admit that there has been plenty of activity, perhaps more than the amount of real life warrants, not a little liberality, and many virtues. But how languid and torpid the true Christian life has been! how little enthusiasm! how little depth of communion with God! how little unworldly elevation of soul! how little glow of love! An improvement in social position and circumstances, a freer blending with the national life, a full share of civic and political honours, a higher culture in our pulpits, fine chapels, and applauding congregations-are but poor substitutes for what many of us have lost in racing after them. We have the departed prophets’ mantle, the outward resemblance to the fathers who have gone, but their fiery zeal has passed to heaven with them; and softer, weaker men, we stand timidly on the river’s brink, invoking the Lord God of Elijah, and too often the flood that obeyed them has no ear for our feebler voice.
I speak to many who are in some sort representatives of the churches throughout the land, and they can tell whether my words are on the whole true or overstrained. We who labour in our great cities, what say we? If one of the number may speak for the rest, we have to acknowledge that commercial prosperity and business cares, the eagerness after pleasure and the exigencies of political strife, diffused doubt and widespread artistic and literary culture, are eating the very life out of thousands in our churches, and lowering their fervour till, like molten iron cooling in the air, what was once all glowing with ruddy heat is crusted over with foul black scoriae ever encroaching on the tiny central warmth. You from rural churches, what say you? Have you not to speak of deepening torpor settling down on quiet corners, of the passing away of grey heads which leave no successors, of growing difficulties and lessened power to meet them, that make you sometimes all but despair?
I am not flinging indiscriminate censures. I know that there are lights as well as shades in the picture. I am not flinging censures at all. But I am giving voice to the confessions of many hearts, that our consciousness of our blame may be deepened, and we may hasten back to that dear Lord whom we have left to serve alone, as His first disciples left Him once to agonise alone under the gnarled olives in Gethsemane, while they lay sleeping in the moonlight. Listen to His gentle rebuke, full of pain and surprised love, ‘What, could ye not watch with Me one hour?’ Listen to His warning call, loving as the kiss with which a mother wakes her child, ‘Arise, let us be going’-and let us shake the spirit of slumber from our limbs, and serve Him as those unsleeping spirits do, who rest not day nor night from vision and work and praise.
III. The beginning of all awaking is the Church’s earnest cry to God.
It is with us as with infants, the first sign of whose awaking is a cry. The mother’s quick ear hears it through all the household noises, and the poor little troubled life that woke to a scared consciousness of loneliness and darkness, is taken up into tender arms, and comforted and calmed. So, when we dimly perceive how torpid we have been, and start to find that we have lost our Father’s hand, the first instinct of that waking, which must needs be partly painful, is to call to Him, whose ear hears our feeble cry amid the sound of praise like the voice of many waters, that billows round His throne, and whose folding arms keep us ‘as one whom his mother comforteth.’ The beginning of all true awaking must needs be prayer.
For every such stirring of quickened religious life must needs have in it bitter penitence and pain at the discovery flashed upon us of the wretched deadness of our past-and, as we gaze like some wakened sleepwalker into the abyss where another step might have smashed us to atoms, a shuddering terror seizes us that must cry, ‘Hold Thou me up, and I shall be safe.’ And every such stirring of quickened life will have in it, too, desire for more of His grace, and confidence in His sure bestowal of it, which cannot but breathe itself in prayer.
Nor is Zion’s cry to God only the beginning and sign of all true awaking: it is also the condition and indispensable precursor of all perfecting of recovery from spiritual languor.
I have already pointed out the relation between the waking of God and the waking of His Church, from which that necessarily follows. God’s power flows into our weakness in the measure and on condition of our desires. We are sometimes told that we err in praying for the outpouring of His Holy Spirit, because ever since Pentecost His Church has had the gift. The objection alleges an unquestioned fact, but the conclusion drawn from it rests on an altogether false conception of the manner of that abiding gift. The Spirit of God, and the power which comes from Him, are not given as a purse of money might be put into a man’s hand once and for all, but they are given in a continuous impartation and communication and are received and retained moment by moment, according to the energy of our desires and the faithfulness of our use. As well might we say, Why should I ask for natural life, I received it half a century ago? Yes, and at every moment of that half-century I have continued to live, not because of a past gift, but because at each moment God is breathing into my nostrils the breath of life. So is it with the life which comes from His Spirit. It is maintained by constant efflux from the fountain of Life, by constant impartation of His quickening breath. And as He must continually impart, so must we continually receive, else we perish. Therefore, brethren, the first step towards awaking, and the condition of all true revival in our own souls and in our churches, is this earnest cry, ‘Awake, awake, put on strength, O arm of the Lord.
Thank God for the outpouring of a long unwonted spirit of prayer in many places. It is like the melting of the snows in the high Alps, at once the sign of spring and the cause of filling the stony river beds with flashing waters, that bring verdure and growth wherever they come. The winter has been long and hard. We have all to confess that we have been restraining prayer before God. Our work has been done with but little sense of our need of His blessing, with but little ardour of desire for His power. We have prayed lazily, scarcely believing that answers would come; we have not watched for the reply, but have been like some heartless marksman who draws his bow and does not care to look whether his arrow strikes the target. These mechanical words, these conventional petitions, these syllables winged by no real desire, inspired by no faith, these expressions of devotion, far too wide for their real contents, which rattle in them like a dried kernel in a nut, are these prayers? Is there any wonder that they have been dispersed in empty air, and that we have been put to shame before our enemies? Brethren in the ministry, do we need to be surprised at our fruitless work, when we think of our prayerless studies and of our faithless prayers? Let us remember that solemn word, ‘The pastors have become brutish, and have not sought the Lord, therefore they shall not prosper, and all their flocks shall be scattered.’ And let us all, brethren, betake ourselves, with penitence and lowly consciousness of our sore need, to prayer, earnest and importunate, believing and persistent, like this heaven-piercing cry which captive Israel sent up from her weary bondage.
Look at the passionate earnestness of it-expressed in the short, sharp cry, thrice repeated, as from one in mortal need; and see to it that our drowsy prayers be like it. Look at the grand confidence with which it founds itself on the past, recounting the mighty deeds of ancient days, and looking back, not for despair but for joyful confidence, to the generations of old; and let our faint-hearted faith be quickened by the example, to expect great things of God. The age of miracles is not gone. The mightiest manifestations of God’s power in the spread of the Gospel in the past remain as patterns for His future. We have not to look back as from low-lying plains to the blue peaks on the horizon, across which the Church’s path once lay, and sigh over the changed conditions of the journey. The highest watermark that the river in flood has ever reached will be reached and overpassed again, though to-day the waters may seem to have hopelessly subsided. Greater triumphs and deliverances shall crown the future than have signalised the past. Let our faithful prayer base itself on the prophecies of history and on the unchangeableness of God.
Think, brethren, of the prayers of Christ. Even He, whose spirit needed not to be purged from stains or calmed from excitement, who was ever in His Father’s house whilst He was about His Father’s business, blending in one, action and contemplation, had need to pray. The moments of His life thus marked are very significant. When He began His ministry, the close of the first day of toil and wonders saw Him, far from gratitude and from want, in a desert place in prayer. When He would send forth His apostles, that great step in advance, in which lay the germ of so much, was preceded by solitary prayer. When the fickle crowd desired to make Him the centre of political revolution, He passed from their hands and beat back that earliest attempt to secularise His work, by prayer. When the seventy brought the first tidings of mighty works done in His name, He showed us how to repel the dangers of success, in that He thanked the Lord of heaven and earth who had revealed these things to babes. When He stood by the grave of Lazarus, the voice that waked the dead was preceded by the voice of prayer, as it ever must be. When He had said all that He could say to His disciples, He crowned all with His wonderful prayer for Himself, for them, and for us all. When the horror of great darkness fell upon His soul, the growing agony is marked by His more fervent prayer, so wondrously compact of shrinking fear and filial submission. When the cross was hid in the darkness of eclipse, the only words from the gloom were words of prayer. When, Godlike, He dismissed His spirit, manlike He commended it to His Father, and sent the prayer from His dying lips before Him to herald His coming into the unseen world. One instance remains, even more to our present purpose than all these-’It came to pass, that Jesus also being baptized, and praying, the heaven was opened, and the Holy Ghost descended in a bodily shape like a dove upon Him.’ Mighty mystery! In Him, too, the Son’s desire is connected with the Father’s gift, and the unmeasured possession of the Spirit was an answer to His prayer.
Then, brethren, let us lift our voices and our hearts. That which ascends as prayer descends as blessing, like the vapour that is drawn up by the kiss of the sun to fall in freshening rain. ‘Call upon Me, and I will answer thee, and show thee great and hidden things which thou knowest not.’
IV. The answering call from God to Zion.
Our truest prayers are but the echo of God’s promises. God’s best answers are the echo of our prayers. As in two mirrors set opposite to each other, the same image is repeated over and over again, the reflection of a reflection, so here, within the prayer, gleams an earlier promise, within the answer is mirrored the prayer.
And in that reverberation, and giving back to us our petition transformed into a command, we are not to see a dismissal of it as if we had misapprehended our true want. It is not tantamount to, Do not ask me to put on my strength, but array yourselves in your own. The very opposite interpretation is the true one. The prayer of Zion is heard and answered. God awakes, and clothes Himself with might. Then, as some warrior king, himself roused from sleep and girded with flashing steel, bids the clarion sound through the grey twilight to summon the prostrate ranks that lie round his tent, so the sign of God’s awaking and the first act of His conquering might is this trumpet call-’The night is far spent, the day is at hand, let us put off the works of darkness,’-the night gear that was fit for slumber-’and put on the armour of light,’ the mail of purity that gleams and glitters even in the dim dawn. God’s awaking is our awaking. He puts on strength by making us strong; for His arm works through us, clothing itself, as it were, with our arm of flesh, and perfecting itself even in our weakness.
Nor is it to be forgotten that this, like all God’s commands, carries in its heart a promise. That earliest word of God’s is the type of all His latter behests: ‘Let there be light,’ and the mighty syllables were creative and self-fulfilling. So ever, with Him, to enjoin and to bestow are one and the same, and His command is His conveyance of power. He rouses us by His summons, He clothes us with power in the very act of bidding us put it on. So He answers the Church’s cry by stimulating us to quickened zeal, and making us more conscious of, and confident in, the strength which, in answer to our cry, He pours into our limbs.
But the main point which I would insist on in what remains of this sermon, is the practical discipline which this divine summons requires from us.
And first, let us remember that the chief means of quickened life and strength is deepened communion with Christ.
As we have been saying, our strength is ours by continual derivation from Him. It has no independent existence, any more than a sunbeam could have, severed from the sun. It is ours only in the sense that it flows through us, as a river through the land which it enriches. It is His whilst it is ours, it is ours when we know it to be His. Then, clearly, the first thing to do must be to keep the channels free by which it flows into our souls, and to maintain the connection with the great Fountainhead unimpaired. Put a dam across the stream, and the effect will be like the drying up of Jordan before Israel: ‘the waters that were above rose up upon an heap, and the waters that were beneath failed and were cut off,’ and the foul oozy bed was disclosed to the light of day. It is only by constant contact with Christ that we have any strength to put on.
That communion with Him is no mere idle or passive attitude, but the active employment of our whole nature with His truth, and with Him whom the truth reveals. The understanding must be brought into contact with the principles of His word, the heart must touch and beat against His heart, the will meekly lay its hand in His, the conscience draw at once its anodyne and its stimulus from His sacrifice, the passions know His finger on the reins, and follow, led in the silken leash of love. Then, if I may so say, Elisha’s miracle will be repeated in nobler form, and from Himself, the Life thus touching all our being, life will flow into our deadness. ‘He put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he stretched himself upon the child, and the flesh of the child waxed warm.’ So, dear brethren, all our practical duty is summed up in that one word, the measure of our obedience to which is the measure of all our strength-’Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in Me.’
Again, this summons calls us to the faithful use of the power which, on condition of that communion, we have.
There is no doubt a temptation, in all times like the present, to look for some new and extraordinary forms of blessing, and to substitute such expectation for present work with our present strength. There is nothing new to look for. There is no need to wait for anything more than we possess. Remember the homely old proverb, ‘You never know what you can do till you try,’ and though we are conscious of much unfitness, and would sometimes gladly wait till our limbs are stronger, let us brace ourselves for the work, assured that in it strength will be given to us that equals our desire. There is a wonderful power in honest work to develop latent energies and reveal a man to himself. I suppose, in most cases, no one is half so much surprised at a great man’s greatest deeds as he is himself. They say that there is dormant electric energy enough in a few raindrops to make a thunderstorm, and there is dormant spiritual force enough in the weakest of us to flash into beneficent light, and peal notes of awaking into many a deaf ear. The effort to serve your Lord will reveal to you strength that you know not. And it will increase the strength which it brings into play, as the used muscles grow like whipcord, and the practised fingers become deft at their task, and every faculty employed is increased, and every gift wrapped in a napkin melts like ice folded in a cloth, according to that solemn law, ‘To him that hath shall be given, and from him that hath not shall be taken away even that which he hath.’
Then be sure that to its last particle you are using the strength you have, ere you complain of not having enough for your tasks. Take heed of the vagrant expectations that wait for they know not what, and the apparent prayers that are really substitutes for possible service. ‘Why liest thou on thy face? Speak unto the children of Israel that they go forward.’
The Church’s resources are sufficient for the Church’s work, if the resources are used. We are tempted to doubt it, by reason of our experience of failure and our consciousness of weakness. We are more than ever tempted to doubt it to-day, when so many wise men are telling us that our Christ is a phantom, our God a stream of tendency, our Gospel a decaying error, our hope for the world a dream, and our work in the world done. We stand before our Master with doubtful hearts, and, as we look along the ranks sitting there on the green grass, and then at the poor provisions which make all our store, we are sometimes tempted almost to think that He errs when He says with that strange calmness of His, ‘They need not depart, give ye them to eat.’ But go out among the crowds and give confidently what you have, and you will find that you have enough and to spare. If ever our stores seem inadequate, it is because they are reckoned up by sense, which takes cognizance of the visible, instead of by faith which beholds the real. Certainly five loaves and two small fishes are not enough, but are not five loaves and two small fishes and a miracle-working hand behind them, enough? It is poor calculation that leaves out Christ from the estimate of our forces. The weakest man and Jesus to back him are more than all antagonism, more than sufficient for all duty. Be not seduced into doubt of your power, or of your success, by others’ sneers, or by your own faint-heartedness. The confidence of ability is ability. ‘Screw your courage to the sticking place,’ and you will not fail-and see to it that you use the resources you have, as good stewards of the manifold grace of God. ‘Put on thy strength, O Zion.’
So, dear brethren, to gather all up in a sentence, let us confidently look for times of blessing, penitently acknowledge that our own faithlessness has hindered the arm of the Lord, earnestly beseech Him to come in His rejoicing strength, and, drawing ever fresh power from constant communion with our dear Lord, use it to its last drop for Him. Then, like the mortal leader of Israel, as he pondered doubtingly with sunken eyes on the hard task before his untrained host, we shall look up and be aware of the presence of the sworded angel, the immortal Captain of the host of the Lord, standing ready to save, ‘putting on righteousness as a breastplate, an helmet of salvation on His head, and clad with zeal as a cloak.’ From His lips, which give what they command, comes the call, ‘Take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.’ Hearkening to His voice, the city of the strong ones shall be made an heap before our wondering ranks, and the land shall lie open to our conquering march.
Wheresoever we lift up the cry, ‘Awake, awake, put on strength, O arm of the Lord,’ there follows, swift as the thunderclap on the lightning flash, the rousing summons, ‘Awake, awake, put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem!’ Wheresoever it is obeyed there will follow in due time the joyful chorus, as in this context, ‘Sing together, ye waste places of Jerusalem; the Lord 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.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain 1, 2. Zion invited to array herself as a…
1, 2. Zion invited to array herself as a queen and sit enthroned, freed from the presence of heathen foes, and with her children restored from captivity.
1. Thy strength] Strength returns to Zion when the Arm of Jehovah works within her (Isa_51:9).
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3. Her captors paid no price, and therefore have no claim upon her.
4. The Assyrian oppressed] alluding to the sufferings of God's people at the hands of Sargon and Sennacherib.
5. What have I] RV 'what do I.' The argument is that the Egyptian and Assyrian oppressors were but temporary; is there any reason why the Babylonian exile should be permanent? Make.. howl] RV 'do howl.'
Every day] RV 'all the day.'
6. Shall know my name] Owing to the exile men had doubted Jehovah's power (cp. Isa_52:5, 'my name.. is blasphemed'), but in the ensuing deliverance He will vindicate Himself, and His people shall know Him in His true character.
7. Cp. Isa_40:9; This and the following vv. refer to the return from the exile.
8. Watch-men] may refer to prophets (cp. Isa_21:6, Isa_21:11-12; Isa_56:10), or to heavenly spirits (cp. Dan_4:13). Eye to eye] i.e. as one looks into the eye of his friend.
10. His holy arm] cp. Isa_51:9.
11. No unclean thing] cp. v.
1. That bear the vessels, etc.] i.e. the priests and Lévites, who are to carry back to Jerusalem for use in the restored Temple the sacred utensils, which Nebuchadnezzar had taken away to Babylon. See the fulfilment of this recorded in Ezr_1:7-11.
12. With haste, etc.] in contrast to the exodus from Egypt (Exo_12:39).
Rereward] i.e. rearguard.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain Zion Awakening and the Coming of the Lord
CHAPTER 52
Zion Awakening and the Coming of the Lord
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(It is unfortunate that Isa 52:1-12 is detached from chapter 51 and that the last 3 verses of chapter 52 are detached from the chapter which follows. The correct division is Isa 51:1-23; Isa 52:12, Isa 52:13-15; Isa 53:1-12.)
1. Zion called to awake (Isa 52:1-5) 2. “In that day” Behold it is I (Isa 52:6) 3. The results of the return of Jehovah (Isa 52:7-12) 4. The Servant’s suffering and glory (Isa 52:13-15)The last paragraph of chapter 51 gives the divine declaration that the suffering and affliction of Israel is to end. “Behold I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again” (Isa 51:22). Now Zion assured of the end of suffering is called upon to awaken and put on beautiful garments. She is to arise from the dust. Such is the glorious future of Jerusalem. Isa 52:7-12 reveal the blessed results of the Coming of the Lord. Then it shall be said, “Thy God reigneth.” Then and not before “all the ends of the earth shall see the salvation of our God” (Isa 52:10).
Isa 52:13-15 connect with Isa 53:1-12. Chapters 51-52:12 are parenthetical.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Promise of Redemption
The Promise of Redemption
v. 1. Awake, awake! Put on thy strength, O Zion, arousing herself from her dejection and assuming the proper confidence in view of the happy message which is now proclaimed; put on thy beautiful garments, O Jerusalem, the Holy City, in view of her coming elevation and glorification, for the restoration of Jerusalem was a type of the renewal of the Church of God in the Messianic era; for henceforth, after the consecration by the redemption of the Messiah, there shall no more come into thee the uncircumcised and the unclean, any one not in communion with the God of the covenant. In the Zion of the New Testament the Lord Himself reigns in an uninterrupted rule of mercy, the outward membership of hypocrites not being regarded as a true membership.
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v. 2. Shake thyself from the dust, where she had occupied the seat of mourners, arise and sit down, O Jerusalem, on the throne which was properly her place; loose thyself from the bands of thy neck, O captive daughter of Zion, who is here still regarded as an exile nation, but with the fetters of her captivity broken.
v. 3. For thus saith the Lord, Ye have sold yourselves for naught, He Himself having given them into the power of their enemies, but without receiving anything in return; and ye shall be redeemed without money, since the Lord would not offer the enemy tyrants any money to release His people. The Lord intended to use His almighty power in bringing deliverance to His people, in overthrowing the hosts of the enemy.
v. 4. For thus saith the Lord God, the all-powerful Jehovah, My people went down aforetime into Egypt to sojourn there, to enjoy the privilege of guests, not to be placed into bondage, this feature being added by the Egyptians against Jehovah’s will; and, at a later date, the Assyrian oppressed them without cause, without justification, in inexcusable tyranny.
v. 5. Now, therefore, what have I here, in the case of the Babylonian exile, saith the Lord, that My people is taken away for naught? He received no return for his act in permitting the Chaldeans to take Israel captive. They that rule over them make them to howl, their oppressors making boisterous noises, saith the Lord, and My name continually, every day, is blasphemed, since the enemies would not acknowledge His hand as He shaped events in their favor, but blasphemously ascribed their success to themselves and to their idols.
v. 6. Therefore My people shall know My name, in view of such behavior on the part of the oppressors; therefore they shall know in that day that I am He that doth speak, powerful for the deliverance of His people and for the overthrow of all enemies; behold, it is I, the Lord is known for fulfilling-His promises. It is the same Lord upon whose power and mercy we depend in all vicissitudes of life, knowing that He is the one true God.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Awake, awake
Awake, awake
This word is repeated for emphasis and shows urgency. Isaiah trying to arouse the people is spoken of as if he were trying to wake them up from sleep. (See: Metaphor)
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put on your strength
Being strong again is spoken of as if strength were clothing that a person puts on. AT: "be strong" (See: Metaphor)
Zion ... Jerusalem
Both of these refer to the people who live in Jerusalem. Isaiah is speaking to the people as if they were there listening to him. AT: "people of Zion ... people of Jerusalem" (See: Metonymy and Apostrophe)
the uncircumcised or the unclean
These nominal adjectives can be stated as adjectives. AT: "Those who are uncircumcised or those who are unclean" (See: Nominal Adjectives)
the unclean
This refers to unclean people. A person who God considers spiritually unacceptable or defiled is spoken of as if the person were physically unclean. AT: "those who are not acceptable to God" (See: Metaphor)
enter you
Here "you" refers to Jerusalem which represents the people who live there. It is understood that the uncircumcised and unclean people would enter the city to attack the people. AT: "enter your city to attack you" (See: Metonymy and Ellipsis)
translationWords
Zion
Jerusalem
holy
circumcise
clean
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 52:1 This second call to wake up (see 51:17)…
52:1 This second call to wake up (see 51:17) was in preparation for a glorious future. • holy city: The new city would be holy because its citizens would be holy (see 4:3). • enter your gates no longer: Things that are unclean will not be permitted to enter the holy city (see Rev 21:27).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.