vs. 1-6 -FURTHER
ADDRESS OF THE PROPHET TO
Zion is exhorted to rise from the dust, throw off her bonds,
and assert her freedom (vs. 1, 2). God will deliver her from this
third captivity for His Name’s sake, which her oppressors
blaspheme (vs. 3-6).
v. 1 – “Awake, awake” – “And that, knowing the time, that now it is high
time to awake out of sleep: for now is our salvation nearer than
when we believed. The night is far spent, the day is at hand: let us
therefore cast off the works of darkness, and let us put on the armor
of light. Let us walk honestly, as in the day; not in rioting and
drunkenness, not in chambering and wantonness, not in strife and
envying. But put ye on the Lord Jesus Christ, and make not provision
for the flesh, to fulfil the lusts thereof. Romans 13:11-14
Three times, here and the last chapter, vs.
9 and 17,
to “wake up” – the above verse from Romans is the remedy for our slumber
on thy strength” –
stop there – she is to
“put on thy beautiful garments” – to dress the part – to show herself again
a queen, not to be content to dress like a groveling
best of garments – this is a very touchy subject nowadays for our
contemporary friends who dress down to not offend the world – and
not offending, their dress is more like the world than a representative
of the God of the Universe – (CY – 2009)
v. 3 – “Ye have sold yourselves for nought” - rather, for nought were
ye sold. God received nothing when he allowed His people to become the
slaves of the Babylonians. He took no price for them (Isaiah 50:1),
and therefore is free to claim them back without payment (Isaiah 45:13).
He has but to say the word; and He is about to say it.
“ye shall be redeemed without money” - the Plan of Salvation
4 – “My people went down… into
oppressed them” -
down” voluntarily into
cruelly and unjustly reduced to a servile condition (Exodus 1:13, 14).
They (or a great part of them) were violently carried into captivity by the
Assyrian kings, Tiglath-Pileser (2 Kings 15:29), Sargon (2 Kings 17:6), and
Sennacherib (2 Kings 18:13; ‘Eponym Canon,’ p. 134), who, without cause,
grievously “oppressed” them. Now they are suffering under a third captivity in
v. 5 – “What have I here?” - rather, what have I to do here? i.e. what is
the task before me — the work that I have to perform? There are three
principal considerations by which the answer to this question has to be
purchase — for nought;
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“my name continually every day is blasphemed” – this is too close
for comfort in American and European society today – A WORD
OF CAUTION – the third commandment says “Thou shalt NOT take
the name of the Lord thy God in vain, for the Lord will NOT HOLD
HIM GUILTLESS that taketh His name in vain” – Exodus 20:7
“what have I here, saith the Lord” – I do not want to dishonor God
by comparison but this reminds me of what William Bendix in The
Life of Riley in early television days used to say “What a revolting
development this is!” (CY -2009)
v. 6 – “Therefore” - Because of the “howling” and the “blasphemy” –
“my people shall know my Name” -“my people shall know by
practical experience that I am all that my name of El or Elohim -
‘the Strong,’ ‘ the Powerful’ — implies.” – “they shall know in that
day” The “day” when God would come to their help and deliver them
from their oppressors — when they would call upon Him, and He would
manifest Himself (Isaiah 58:9), responding to their appeal as distinctly as
though he said, “HERE I AM!”
vs. 7-12 -A VISION OF THE DAY OF DELIVERANCE. The
prophet sees the messenger come bounding over the mountains of
bring the news to
angelic watchers sing with joy (v. 8). The prophet calls upon the waste
mercy wrought (vs. 9, 10). Finally, he exhorts the exiles to avail
themselves of the permission to quit
go forth in peace, without hurry, under the guidance and protection of God
(vs. 11, 12).
v. 7 – “publisheth salvation” – “How beautiful upon the mountains are
the feet of him that bringeth good tidings, that publisheth peace!
(comp.Nahum 1:15, which is almost a repetition of the passage).
The primary meaning is undoubtedly that assigned to the words in the
ntroductory paragraph; but this does not hinder there being also a
secondary meaning, viz. the Messianic one of Romans 10:15.
v. 8 – “they shall see eye to eye, when the Lord shall bring
What a wonderful SIDE-EFFECT!
vs. 9-10 – “ Break forth into joy, sing together, ye waste places of
Jerusalem: for the LORD hath comforted His people, He hath
in the eyes of all the nations; and all the ends of the earth shall see
the salvation of our God.
The work wrought
which the eyes of the” nations” have been turned. and to which the attention
of” the ends of the earth” has been called (Isaiah 41:5). The holy arm of
Jehovah, made bare for battle, has been seen far and wide. The world has
stood to gaze at the contest and thus it will be at the end of the world –
once again I refer the reader to (Ezekiel – God’s Use of the Word Know)
this web site.
v. 12 – “the Lord will go before you; and the God of
rereward” - God would go before them, as He did on that former
occasion (Exodus 13:21), though not now visibly; and He would also
defend them from attacks by the way, being at once their Guide and
their Rereward, or Rearguard.
vs. 13-15 - PRELUDE TO THE “GREAT PASSIONAL.” It is
generally allowed by modern commentators that this passage is more
closely connected with what follows it than with what precedes. Some
would detach it altogether from ch. 52. and attach it to ch. 53. But this is
not necessary. The passage has a completeness in itself. It is a connecting
link. The exaltation of
(Isaiah 44:1, 21), brings to the prophet’s mind the exaltation of the
individual “Servant” (Isaiah 42:1-7; 43:10; 49:1-12), through which
alone the full exaltation of
account of the individual “Servant” by telling of His exaltation, and of the
road which led to it. This is done in ch. 53., in what has been called the
“Great Passional.” But the “Great Passional” needs a “prelude,” an
“introduction,’’ if only as indicative’ of its greatness. And this prelude
we have here, in these three verses, which briefly note:
v. 13 – “My Servant shall deal prudently” - rather, shall deal wisely;
i.e. shall so act throughout His mission as to secure it the most complete
success. “Wisdom is justified of her children,” and of none so entirely
justified as of Him “in whom were all the treasures of wisdom and
knowledge hid away” (Colossians 2:3) – “exalted and extolled” or, high
and lifted up — the same expressions as are used of the Almighty in
Isaiah 6:1 and Isaiah 57:15. Even there, however, seems to the
prophet ,not enough; so he adds, “and exalted exceedingly” (comp.
Isaiah 53:10-12 and Philippians 2:6-9).
v. 14 – “As many were astonied at thee” - The world was “astonied” to
see, in One come to deliver it, no outward show of grandeur or
magnificence, no special beauty or “comeliness” (Isaiah 53:2), but a
Presence unattractive to the mass of men at all times, and in the end so
cruelly marred and disfigured as to retain scarcely any resemblance to the
ordinary form and face of man. The prophet, as Delitzsch says, sits at the
foot of the cross on
accursed tree, after He had been buffeted, and crowned with thorns, and
smitten, and scourged, and crucified, when His face was covered with
bruises and with gore, and His frame and features distorted with agony.
v. 15 - “So shall he sprinkle many nations. The Septuagint has, “So
shall many nations marvel at him;” and this translation is followed by
Gesenius and Ewald. Mr. Cheyne thinks that the present Hebrew text is
corrupt, and suggests that a verb was used antithetical to the “astonied” of
v. 14, expressing “joyful surprise.” It is certainly hard to see how the idea
of “sprinkling,” even if it can mean “purifying,” comes in here – “kings shall
shut their mouths at him” - rather, because of him. In reverential awe of
His surpassing greatness (comp.Micah 7:16). That which had not been
told them shall they see. They will learn the facts of Christ’s humiliation,
sufferings, death, resurrection, and ascension to heaven — events that it
had never entered into the heart of man to conceive, and of which,
therefore, no tongue had ever spoken.
shut up – is not an offensive word as the God of all the universe uses it.
The Special Need of Purity in Them that Bear the Vessels of the Lord.
v. 11 - It is the duty of all to avoid impurity, to “touch no unclean thing,” to
“perfect holiness in the fear of God.” But a special purity is required of
those who, by holding any sacred office, are brought nearer to God than
others, and as it were serve continually in His presence. Hence the
numerous directions in the Jewish Law with respect to the priests — their
consecration, their ablutions, their vestments, their sin offerings, and the
like (Leviticus 8:2-35; 9:1-24). Hence, moreover, such injunctions as
the following: “Do not drink wine nor strong drink, thou [Aaron], nor thy
sons with thee, when ye go into the tabernacle of the congregation, lest ye
die: it shall be a statute for ever throughout your generations: that ye may
put difference between holy and unholy, and between unclean and clean”
They are to be holy unto their God and are not to profane His glorious
"Give unto the Lord the glory due unto His name"
The are to "abstain from the appearance of evil"
and "to let not their good to be evil spoken of"
v. 13 - "my Servant" - His exaltation and the depth
of humiliation - a great blessing to the world
How quickly did the little flock grow to thousands,
and the thousands into ten thousands, and the ten
thousands unto the millions, until the whole Roman
Empire was converted and "the kingdoms of this
world became the kingdoms of the Lord and His
Christ" - Rev. 11:15