This chapter tells us that Jerusalem exchanges her bondage for freedom.
Young, in his commentary, says the following.
‘Here is set forth the future glory of God’s people in comparison with their past state, a captivity, from which they are commanded to flee.’
Israel’s call in Isaiah 51:9, which is addressed to God’s arm as though it were a sleeping state, is now turned upon itself, Isaiah 52:1. Israel is pictured as awaking and putting on beautiful new garments, Isaiah 52:1. The unbelievers will never again strip Israel naked and humiliate her before the nations, Isaiah 52:1. The captives will now be seated for honour, Isaiah 52:2.
Pledge, in his commentary, says the following.
‘She is pictured in Isaiah 51, as lying on the ground stupefied by God’s wrath and exhausted with her grief. She is now told to clothe herself and arise from her degraded captivity.’
Here we read of a promise that is filled with reflection on the treatment given God’s people. Notice they were sold for nothing and they will be redeemed for nothing, Isaiah 52:3.
Barnes, in his commentary, says the following.
‘There is no way that Babylon could have been induced to surrender Israel, therefore God designed to raise up Cyrus, a mild, just, and equitable prince and to induce him to let the exiles depart, and to aid them in their return to their own land. Thus they were rescued without money and without price.’
God’s people had suffered many things at the hands of the Assyrians and the Babylonians, Isaiah 52:4. But, just as surely as God predicted their captivity, Isaiah 52:5, so He promised their return, Isaiah 52:5. Therefore, He would give His people deliverance and they would know that it was God who spoke, Isaiah 52:6.
The salvation which is being carried into effect is exalted. Isaiah sees the tidings of redemption carried over the mountains of Judah to Jerusalem, Isaiah 52:7. The apostle Paul applies this passage to the preaching of the Gospel in Romans 10:14-15. The Gospel age is the body of which Israel’s restoration was but a shadow.
The watchmen will rejoice when they see with the natural eye what they have seen in the vision, Isaiah 52:8. Zion is restored when God delivers His people, Isaiah 52:8, and the city rises out of her ruins with jubilant shouting, Isaiah 52:9.
God’s hand in Israel’s salvation is seen by the whole world, Isaiah 52:10. What all the nations thought was impossible, that Israel would again become a nation, God was able to do, Isaiah 52:10 / Daniel 4:25.
Israel was to sanctify herself and go back in an orderly and courageous fashion, Isaiah 52:11. They would go forth from captivity in peace in order to establish again the nationhood of the people. The call was for them to come out of captivity, Isaiah 52:11. The scattered Jews would be the evangelism medium through whom the Gospel would go into all the world, Isaiah 2:1-4 / Acts 2.
Coffman, in his commentary, says the following, concerning ‘the articles of the Lord’s house’.
‘From this, we must understand those vessels which Nebuchadnezzar carried off from the temple, 2 Kings 25:14-16 /
Daniel 5:1-4, and which the Jews received upon their return from Babylon when the vessels were restored to them by Cyrus.’
Israel was to sanctify herself and go back in an orderly and courageous fashion, Isaiah 52:11, because God would still be with her, Isaiah 52:12.
From these verses through to Isaiah 53:12, we read that the Messiah is exalted out of deep humiliation.
Pledge, in his commentary, says the following.
‘Isaiah reaches the peak of his prophecy in this Messianic prophecy and presents what could well be termed some of the most profound ideas to be found in the Bible. This prophecy poses a grave difficulty to the Jew and all others who reject the Messiahship of Jesus. As the eunuch of Acts 8 asks, ‘Who is the servant? Was Isaiah speaking of himself or did he speak of another?’ Of course, for Christians, the New Testament interpretation is sufficient, Acts 8 and numerous other passages elucidate this prophecy.’
The words describing the exaltation of the Messiah all stem from His action, He shall act wisely, Isaiah 52:13. It was because of this in every New Testament reference that he was exalted, Isaiah 52:13 / Philippians 2:5-11.
Kelley, in his commentary, says the following.
‘This Servant Song has been described as the most influential poem in any literature, the highest peak of Old Testament revelation, and the heart of the Old Testament. If it were to be taken out of the Old Testament, it could be almost completely reconstructed from the quotations taken from it in the New Testament.’
The humiliation which the Messiah suffers is so deep that none have ever witnessed the like before, Isaiah 52:14. The antithesis of Isaiah 52:15, shows the state of glory into which the state of humiliation has passed. Some commentators suggest that the word ‘sprinkle’, Isaiah 52:15, is used here in the sense of ‘startle’.
Others see the word as a reference to the sprinkling of blood in reference to atonement, and water as a sign of purification, Leviticus 14:7, so here the Servant would sprinkle nations in reference to expiation and sanctification. Reference is to the redemption of the world by Jesus Christ, the conversion of the Gentiles and both Jew and Gentile becoming one new man in Christ, Galatians 3:17 / Galatians 3:28 / Hebrews 9:22.
The social impact the wounded Servant will have on the history of mankind will astound even those who are in high offices, that is, kings, Isaiah 52:15. As many were astonished at His humiliation, now all nations literally gaze in amazement at his glory and the kings of the earth all are struck dumb, Isaiah 52:15.