World Wide Study Bible
a Bible passage
The Lord's Coming Salvation
put on your strength, O Zion;
put on your beautiful garments,
O Jerusalem, the holy city;
for there shall no more come into you
the uncircumcised and the unclean.
2Shake yourself from the dust and arise;
be seated, O Jerusalem;
loose the bonds from your neck,
O captive daughter of Zion.
3For thus says the Lord: “You were sold for nothing, and you shall be redeemed without money.” 4For thus says the Lord God: “My people went down at the first into Egypt to sojourn there, and the Assyrian oppressed them for nothing. 5Now therefore what have I here,” declares the Lord, “seeing that my people are taken away for nothing? Their rulers wail,” declares the Lord, “and continually all the day my name is despised. 6Therefore my people shall know my name. Therefore in that day they shall know that it is I who speak; here am I.”
7How beautiful upon the mountains
are the feet of him who brings good news,
who publishes peace, who brings good news of happiness,
who publishes salvation,
who says to Zion, “Your God reigns.”
8The voice of your watchmen—they lift up their voice;
together they sing for joy;
for eye to eye they see
the return of the Lord to Zion.
9Break forth together into singing,
you waste places of Jerusalem,
for the Lord has comforted his people;
he has redeemed Jerusalem.
10The Lord has bared his holy arm
before the eyes of all the nations,
and all the ends of the earth shall see
the salvation of our God.
11Depart, depart, go out from there;
touch no unclean thing;
go out from the midst of her; purify yourselves,
you who bear the vessels of the Lord.
12For you shall not go out in haste,
and you shall not go in flight,
for the Lord will go before you,
and the God of Israel will be your rear guard.
He Was Wounded for Our Transgressions
13Behold, my servant shall act wisely;11Or shall prosper
he shall be high and lifted up,
and shall be exalted.
14As many were astonished at you—
his appearance was so marred, beyond human semblance,
and his form beyond that of the children of mankind—
15so shall he sprinkle22Or startle many nations;
kings shall shut their mouths because of him;
for that which has not been told them they see,
and that which they have not heard they understand.
1. Awake, awake. He confirms the former doctrine, in order still more to arouse the people who had been weighed down by grief and sorrow. These things were necessary to be added as spurs, that the doctrine might more easily penetrate into their drowsy and stupified hearts; for he addresses the Church, which appeared to be in a benumbed and drowsy condition, and bids her “awake,” that she may collect her strength and revive her courage, he repeats it a second time, and with great propriety; for it is difficult to arouse and reanimate those whose hearts have been struck, and even laid prostrate, by a sense of God’s anger.
Put on thy strength. As if he had said, “Formerly thou wast dejected, and wallowedst in filth and pollution; now prepare for a happy and prosperous condition, to which the Lord will restore thee.” Thus he contrasts “strength” with despondency, such as is usually found when affairs are desperate; and he contrasts garments of beauty with filth and pollution.
For henceforth there shall not come to thee. The reason assigned by him is, that henceforth God will not permit wicked men to indulge their sinful inclinations for destroying it. Freed from their tyranny, the Church already has cause to rejoice; and security for the future holds out solid ground for joy and gladness. Yet Isaiah exhorts us to mutual congratulation when God is reconciled to his Church; and indeed if we have any piety in us, we ought to be deeply affected by her condition, that we may rejoice in her prosperity, and be grieved in her adversity. 3737 “Pour rire et chanter quand elle florit, et pleurer lors qu’elle est persecutee.” “To laugh and sing when she is flourishing, and to weep when she is persecuted.” In short, it ought to be the height of our gladness, as also the Psalmist says,
“Let my tongue cleave to my jaws, if I remember not thee, and if thou be not the crown of my gladness.” (Psalm 137:6.)
By the word come, he means what we commonly express by the phrase, (Avoir e entree,) “to have access.”
By the uncircumcised and unclean, he means all irreligious persons who corrupt the worship of God and oppress consciences by tyranny. It was customary to apply the term “uncircumcised” to all who were estranged from the Church, which had for its symbol “circumcision,” by which all believers were distinguished. But as very many persons, though they bore this outward mark of the covenant, were not better than others, in order to remove all doubt, he added the word “unclean;” for the mark of “circumcision is nothing in itself,” (Galatians 5:6,) and (unless, as Paul says, there be added purity of heart) “is even reckoned uncircumcision.” (Romans 2:25,) Accordingly, he declares that henceforth such persons shall not be admitted into the Church, in order that, by the removal of corruptions, and the restoration of the worship of God, she may possess perfect joy. Yet I do not object to viewing these words as applied to outward foes, whom he calls by hateful names, that even the severity of the punishment may warn the Jews of the heinousness of their offenses.
2. Shake thyself from the dust; arise. He explains more fully the deliverance of the Church, and exhibits it prominently by ὑποτύπωσιν, “a lively description.” When he bids her “shake off the dust and arise,” let us not on that account think that our liberty is in our power, so that we can obtain it whenever we think fit; for it belongs to God alone to raise us from the dust, to lift us up when we are prostrate, and, by breaking or loosing our chains, to set us at liberty. Why then does the Prophet make use of the imperative mood? for it is unreasonable to demand what we cannot perform. I reply, the imperative form of address has a much more powerful tendency to arouse than if he had employed plain narrative; and therefore he declares that, when God shall have restored her to her former freedom, she shall come out of the mire.
Sit, O Jerusalem,. The word “sit” denotes a flourishing condition, and is contrasted with the word “to lie,” which denotes the lowest calamity. Sometimes indeed it means “to be prostrate,” as when he formerly said to Babylon, “sit in the dust.” (Isaiah 47:1.) But here the meaning is different; for, after ordering her to arise, he likewise adds, “that she may sit;” that is, that she may no longer lie down, but may regain her former condition, and not be in future laid prostrate by enemies.