TRV
Translation
King James Version
¶ 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!
KJV (with Strong's)
Complete Jewish Bible
How beautiful on the mountains are the feet of him who brings good news, proclaiming shalom, bringing good news of good things, announcing salvation and saying to Tziyon, "Your God is King!"
Berean Standard Bible
How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, “Your God reigns!”
American Standard Version
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!
World English Bible Messianic
How beautiful on the mountains are the feet of him who brings good news, who publishes peace, who brings good news of good, who publishes salvation, who says to Zion, “Your God reigns!”
Geneva Bible (1599)
How beautifull vpon the mountaines are the feete of him, that declareth and publisheth peace? that declareth good tidings, and publisheth saluation, saying vnto Zion, Thy God reigneth?
Young's Literal Translation
How comely on the mountains, Have been the feet of one proclaiming tidings, Sounding peace, proclaiming good tidings, Sounding salvation, Saying to Zion, `Reigned hath thy God.'
In the KJVVerse 18,704 of 31,102
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Commentary on Isaiah 52 verses 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 Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.
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; be 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 be your rereward.
The removal of the Jews from Babylon to their own land again is here spoken of both as a mercy and as a duty; and the application of Isa 52:7 to the preaching of the gospel (by the apostle, Rom 10:15) plainly intimates that that deliverance was a type and figure of the redemption of mankind by Jesus Christ, to which what is here said of their redemption out of Babylon ought to be accommodated.
I. It is here spoken of as a great blessing, which ought to be welcomed with abundance of joy and thankfulness. 1. Those that bring the tidings of their release shall be very acceptable (Isa 52:7): "How beautiful upon the mountains, the mountains round about Jerusalem, over which these messengers are seen coming at a distance, how beautiful are their feet, when it is known what tidings they bring!" It is not meant so much of the common posts, or the messengers sent express by the government to disperse the proclamation, but rather of some of the Jews themselves, who, being at the fountain-head of intelligence, had early notice of it, and immediately went themselves, or sent their own messengers, to all parts, to disperse the news, and even to Jerusalem itself, to tell the few who remained there that their brethren would be with them shortly; for it is published not merely as matter of news, but as a proof that Zion's God reigns, for in that language it is published: they say unto Zion, Thy God reigns. Those who bring the tidings of peace and salvation, that Cyrus has given orders for the release of the Jews, tidings which were so long expected by those that waited for the consolation of Israel, those good tidings (so the original reads it, without the tautology of our translation, good tidings of good), put this construction upon it, O Zion! thy God reigns. Note, When bad news is abroad this is good news, and when good news is abroad this is the best news, that Zion's God reigns, that God is Zion's God, in covenant with her, and as such he reigns, Psa 146:10; Zac 9:9. The Lord has founded Zion, Isa 14:32. All events have their rise in the disposals of the kingdom of his providence and their tendency to the advancement of the kingdom of his grace. This must be applied to the preaching of the gospel, which is a proclamation of peace and salvation; it is gospel indeed, good news, glad tidings, tidings of victory over our spiritual enemies and liberty from our spiritual bondage. The good news is that the Lord Jesus reigns and all power is given to him. Christ himself brought these tidings first (Luk 4:18, Heb 2:3), and of him the text speaks: How beautiful are his feet! his feet that were nailed to the cross, how beautiful upon Mount Calvary! his feet when he came leaping upon the mountains (Sol 2:8), how beautiful were they to those who knew his voice and knew it to be the voice of their beloved! His ministers proclaim these good tidings; they ought to keep their feet clean from the pollutions of the world, and then they ought to be beautiful in the eyes of those to whom they are sent, who sit at their feet, or rather at Christ's in them, to hear his word. They must be esteemed in love for their work's sake (Th1 5:13), for their message sake, which is well worthy of all acceptation. 2. Those to whom the tidings are brought shall be put thereby into a transport of joy. (1.) Zion's watchmen shall then rejoice because they are surprisingly illuminated, Isa 52:8. The watchmen on Jerusalem's walls shall lead the chorus in this triumph. Who they were we are told, Isa 62:6. They were such as God set on the walls of Jerusalem, to make mention of his name, and to continue instant in prayer to him, till he again made Jerusalem a praise in the earth. These watchmen stand upon their watch-tower, waiting for an answer to their prayers (Hab 2:1); and therefore when the good news comes they have it first, and the longer they have continued and the more importunate they have been in praying for it the more will they be elevated when it comes: They shall lift up the voice, with the voice together shall they sing in concert, to invite others to join with them in their praises. And that which above all things will transport them with pleasure is that they shall see eye to eye, that is, face to face. Whereas God had been a God hiding himself, and they could scarcely discern any thing of his favour through the dark cloud of their afflictions, now that the cloud is scattered they shall plainly see it. They shall see Zion's king eye to eye; so it was fulfilled when the Word was made flesh and dwelt among us, and there were those that saw his glory (Joh 1:14) and looked upon it, Jo1 1:1. They shall see an exact agreement and correspondence between the prophecy and the event, the promise and the performance; they shall see how they look one upon another eye to eye, and be satisfied that the same God spoke the one and did the other. When the Lord shall bring again Zion out of her captivity the prophets shall thence receive and give fuller discoveries than ever of God's good-will to his people. Applying this also, as the foregoing verse, to gospel times, it is a promise of the pouring out of the Spirit upon gospel ministers, as a spirit of wisdom and revelation, to lead them into all truth, so that they shall see eye to eye, shall see God's grace more clearly than the Old Testament saints could see it: and they shall herein be unanimous; in these great things concerning the common salvation they shall concur in their sentiments as well as their songs. Nay, St. Paul seems to allude to this when he makes it the privilege of our future state that we shall see face to face. (2.) Zion's waste places shall then rejoice because they shall be surprisingly comforted (Isa 52:9): Break forth into joy, sing together, you waste places of Jerusalem; that is, all parts of Jerusalem, for it was all in ruins, and even those parts that seemed to lie most desolate shall share in the joy; and they, having little expected it, shall break forth into joy, as men that dream, Psa 126:1, Psa 126:2. Let them sing together. Note, Those that share in mercies ought to join in praises. Here is matter for joy and praise. [1.] God's people will have the comfort of this salvation; and what is the matter of our rejoicing ought to be the matter of our thanksgiving. He has redeemed Jerusalem (the inhabitants of Jerusalem that were sold into the hands of their enemies) and thereby he has comforted his people that were in sorrow. The redemption of Jerusalem is the joy of all God's people, whose character it is that they look for that redemption, Luk 2:38. [2.] God will have the glory of it, Isa 52:10. He has made bare his holy arm (manifested and displayed his power) in the eyes of all the nations. God's arm is a holy arm, stretched out in purity and justice, in defence of holiness and in pursuance of his promise. [3.] All the world will have the benefit of it. In the great salvation wrought out by our Lord Jesus the arm of the Lord was revealed and all the ends of the earth were made to see the great salvation, not as spectators of it only, as they saw the deliverance of the Jews out of Babylon, but as sharers in it; some of all nations, the most remote, shall partake of the benefits of the redemption. This is applied to our salvation by Christ. Luk 3:6, All flesh shall see the salvation of God, that great salvation.
II. It is here spoken of as a great business, which ought to be managed with abundance of care and circumcision. When the liberty is proclaimed, 1. Let the people of God hasten out of Babylon with all convenient speed; though they are ever so well settled there, let them not think of taking root in Babylon, but Depart, depart (Isa 52:11), go out from the midst of her; not only those that are in the borders, but those that are in the midst, in the heart of the country, let them be gone. Babylon is no place for Israelites. As soon as they have leave to let go, let them lose no time. With this word God stirred up the spirits of those that were moved to go up, Ezr 1:5. And it is a call to all those who are yet in the bondage of sin and Satan to make use of the liberty which Christ has proclaimed to them. And, if the Son make them free, they shall be free indeed. 2. Let them take heed of carrying away with them any of the pollutions of Babylon: Touch no unclean thing. Now that God makes bare his holy arm for you, be you holy as he is, and keep yourselves from every wicked thing. When they came out of Egypt they brought with them the idolatrous customs of Egypt (Eze 23:3), which were their ruin; let them take heed of doing so now that they come out of Babylon. Note, When we are receiving any special mercy from God we ought more carefully than ever to watch against all impurity. But especially let those be clean who bear the vessels of the Lord, that is, the priests, who had the charge of the vessels of the sanctuary (when they were restored by a particular grant) to carry them to Jerusalem, Ezr 1:7; Ezr 8:24, etc. Let them not only avoid touching any unclean thing, but be very careful to cleanse themselves according to the purification of the sanctuary. Christians are made to our God spiritual priests, Rev 1:6. They are to bear the vessels of the Lord, are entrusted to keep the ordinances of God pure and entire; it is a good thing that is committed to them, and they ought to be clean, to wash their hands in innocency and so to compass God's altars and carry his vessels, and keep themselves pure. 3. Let them depend upon the presence of God with them and his protection in their removal (Isa 52:12): You shall not go out with haste. They were to go with a diligent haste, not to lose time nor linger as Lot in Sodom, but they were not to go with a diffident distrustful haste, as if they were afraid of being pursued (as when they came out of Egypt) or of having the orders for their release recalled and countermanded: no, they shall find that, as for God, his work is perfect, and therefore they need not make more haste than good speed. Cyrus shall give them an honourable discharge, and they shall have an honourable return, and not steal away; for the Lord will go before them as their general and commander-in-chief, and the God of Israel will be their rearward, or he that will gather up those that are left behind. God will both lead their van and bring up their rear; he will secure them from enemies that either meet them or follow them, for with his favour will he compass them. The pillar of cloud and fire, when they came out of Egypt, sometimes went behind them, to secure their rear (Exo 14:19), and God's presence with them would now be that to them which that pillar was a visible token of. Those that are in the way of their duty are under God's special protection; and he that believes this will not make haste.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–12. Public domain.
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Romans 10:14-17AD 56
How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! [Isaiah 52:7] But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God.
Origen of AlexandriaAD 253
COMMENTARY ON THE GOSPEL OF JOHN 1:11
“How are beautiful are the feet of those who announce good things!” Since Isaiah perceived the beautiful and opportune preaching of the apostles who follow the One who said, “I am the way,” he praises the feet that proceed over the intelligible way, which is Christ Jesus, and go in to God through the door. Those whose feet are beautiful announce Jesus as “good tidings.”
Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 6:24
Zion and Jerusalem, that here have the good news told them, the apostle knew to be heavenly, when he said, “But the Jerusalem that is above (that is, our mother) is free,” and, “You have drawn near to Mount Zion and the city of the living God, heavenly Jerusalem and to an innumerable company of angels.” Zion might also mean the church established by Christ in every part of the world, and Jerusalem the godly citizenship (politeuma) that, once established long ago among the ancient Jews alone, was driven out to the wilderness by their impiety and then again was restored far better than before through the coming of our Savior. Therefore, the prophecy says, “Let the waste places of Jerusalem break forth into joy together, for the Lord has pitied it and saved Jerusalem.”Nor would you be wrong in calling Zion the soul of every holy and godly person, so far as it is lifted up above this life, having its citizenry in heaven and seeing things far beyond the world. For it means “a watchtower.” And insofar as such a person remains calm and free from passion, you could call him Jerusalem—for Jerusalem means “vision of peace.”
Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 3:1
Here [Isaiah] says very particularly that it is the feet of those who publish the good news of Christ that are beautiful. For how could they not be beautiful, which in so small, so short a time have run over the whole earth and filled every place with the holy teaching about the Savior of the world?
JeromeAD 420
COMMENTARY ON ISAIAH 14:18
Christ brought peace to all things in heaven and earth through the blood of his cross. He said to the apostles, “My peace I give to you, my peace I leave to you,” and he announced good things to us, not that which is called “indifference” by philosophers, but things which are truly good, which the Father gives to those seeking him—that is all the graces of the Holy Spirit.…Paul, following the sense of the Hebrew truth in the epistle to the Romans puts it, “How beautiful are the feet of those proclaiming good news, proclaiming peace,” meaning the apostles whose feet the Lord washed, that they are clean and fair for preaching and to run through the world, quickly filling the globe with the doctrine of Christ. Following the Septuagint and the ambiguity of the Greek word, hōra means either “time” or “beauty.” … If “beauty” is meant, then we might refer to what is said in the psalm, “Beautiful in appearance before the sons of men”—for what is more beautiful than for the form of a servant to become the form of God and to sit and reign with Christ in heaven?
JeromeAD 420
Commentary on Isaiah
(Verses 7, 8.) How beautiful upon the mountains are the feet of the messenger of good news, who announces peace, who brings good news, who announces salvation, who says to Zion, 'Your God reigns.' The 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. LXX: As the hour over the mountains, so the feet of the messenger who hears the message of peace, who hears the message of good news, for I will make my salvation heard, saying, 'Zion, your God reigns.' The voice of those who keep watch over you is exalted, and they shall rejoice together, for they shall see eye to eye when the Lord has mercy on Zion. Consequently, concerning the one who said above, 'I myself who spoke, behold I am present,' now the Prophet testifies that he himself has preached the Gospel over the mountains, that is, over the Apostles, about whom it is written: 'Approach the everlasting mountains' (Micah 2:9, LXX), and their doctrine is the illumination of God. Where in the Psalms it says of Him: Thou enlightenest wonderously from the everlasting hills (Ps. LXXV, 5). He has announced and preached peace to those who were far off, that is, to the Gentiles; and near, that is, to the Jews: reconciling the world to God, of whom it is sung in the psalm under the name of Solomon: Justice shall rise up in his days, and abundance of peace, till the moon be taken away (Ps. LXXI, 7). And in the same Prophet, about the Child who is born, and the Son who is given to us, whose principate is upon his shoulder, and he shall be called the Angel of great counsel, it is said afterwards (above, IX, 7): And there shall be no end of his peace. For he is our peace, who has made both one, and has broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of two one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together grows unto an holy temple in the Lord: In whom ye also are built together for an habitation of God through the Spirit. These are the good things that the Lord promises to those who believe: Hear me and you will eat good things; and your soul will delight in good things; and not only good things, but also salvation he announced to all, which he himself gave who says to Zion, that is, to the Church: Your God reigns. Hence the Apostle speaks to the Holy Ones: Let sin not reign in your mortal body, so that you obey its desires (Rom. VI, 12). And writing about sinners, he says: Death reigned from Adam to Moses (Rom. V, 14). And what follows: The voice of your watchmen, or your custodians, signifies the Apostles, about whom God speaks to the Church in another place (Below, LXII, 6): I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence. Wherefore it is said unto them (Above, XL, 9): Get thee up into the high mountain, O Zion, that bringest good tidings; lift up thy voice with strength, O Jerusalem, that bringest good tidings. These same ones will praise God with equal voice, and with eyes they will see face to face. Which the Apostle says in other words: Face to face (1 Corinthians 13); when the Holy One sings: My eyes are always toward the Lord (Psalm 25:15). And: To you I lift up my eyes, you who are enthroned in the heavens (Psalm 121:1). And the Lord will answer them: For the eyes of the Lord are on the righteous, and his ears are open to their prayer (Psalm 34:16). The translation of the Septuagint is like this: as the hour, that is, time above the mountains: just as the feet of one who brings good news of peace, and so on, Paul, following the sense of the Hebrew Truth, puts in his Epistle to the Romans: How beautiful are the feet of those who bring good news, who bring the message of peace (Romans 10:15): intending the Apostles, whose feet the Lord washed (John 13), so that they might be clean and beautiful for preaching, and go throughout the whole world, and quickly fill the world with the teaching of Christ. Now, ὥρα, that is, hour, according to the Septuagint, and the ambiguity of the Greek word can mean either time or beauty. If it refers to time, it will be appropriate to say: I heard you at the right time, and I was your helper on the day of salvation (Isaiah 49:8). Hence, the Apostle concludes: Behold, now is the acceptable time; behold, now is the day of salvation (2 Corinthians 6:2). For at the right time, he shed his blood for all, when everyone had turned away and had become useless at the same time. There was none who did good, not even one (Ps. 14:3): so that he might taste death for all, because all have sinned and fall short of the glory of God (Rom. 3:23). But if we refer beauty to that which is said in the psalm: You are fairer than the sons of men (Ps. 45:2); (for what is more beautiful than for the form of a servant to become the form of God, and to sit and reign with Christ in the heavens?) it can be called watchfulness according to the breadth of the Greek language, and solicitude, according to what the Saint says: You will multiply me in my soul, in your power (Ps. 137:4). For you will make me abound [multiply] in Greek, it is said πολυωρήσεις με [poluōrēseis me], which means you will consider me worthy with much care and concern. And elsewhere: According to your greatness you have multiplied [πολυώρησας | poluōrēsas] the sons of men (Ps. XI, 9); which in other Greek words means you have valued [ἠξίωσας | ēxiōsas] them with much time [πολλῆς ὤρας | pollēs hōras] and thought [φροντίδος | phrontidos]. But these [translations] are superfluous; and it is more fitting to receive the beautiful feet of Christ or the Apostles, since, besides the Seventy [Septuaginta], all others have translated [it] similarly, with Paul approving their interpretation.
Augustine of HippoAD 430
Confessions 13.19
But you, “O elect people,” set in the firmament of the world, who have forsaken everything that you may follow the Lord, follow him now and confound the mighty! Follow him, O beautiful feet, and shine in the firmament, that the heavens may declare his glory, dividing the light of the perfect ones—though not yet so perfect as the angels—from the darkness of the little ones, who are nevertheless not utterly despised.
Augustine of HippoAD 430
ADMONITION AND GRACE 15:46
When they of whom it was foretold, “How beautiful on the mountains are the feet,” … announce this gospel of peace, then each one begins to be a son of peace when he obeys and believes this gospel, and, justified by faith, begins to have peace with God. However, according to the predestination of God he already was a child of peace. For it is not said, “He on whom your peace shall have rested, he will become a child of peace.” “If a child of peace is there, your peace will rest on him.”
CassiodorusAD 585
EXPOSITION OF PSALM 59:10
We appropriately regard shoe as the gospel preaching, for just as the shoe’s protection wards off troublesome thorns and other injuries from our feet, so the authority of the gospel protects our most glorious way of life, which is often compared with advancing on foot. So fulfilled by such kind help and with the Lord’s protection we can pass through the world without suffering gashes.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 52:7 is a vibrant prophetic declaration celebrating the arrival of a messenger bearing news of profound significance: peace, salvation, and the ultimate reign of God. It paints a vivid picture of the joy and beauty associated with the proclamation of divine deliverance, initially referring to Israel's liberation from Babylonian exile but ultimately pointing to the comprehensive spiritual redemption offered by God's sovereign rule and the universal spread of the Gospel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 52:7 is rich in literary artistry, employing several devices to amplify its message. The most striking device is Imagery, particularly the vivid picture of "feet upon the mountains," which evokes the arduous journey of the messenger and the long-awaited sight of their arrival, symbolizing hope breaking through despair. This is further enhanced by Synecdoche, where "feet" represent the entire person and their mission, underscoring the welcome given to the bearer of good news, not just for their message, but for their very presence. The verse employs strong Parallelism, repeating phrases like "bringeth good tidings" and "publisheth," which serves to emphasize the message's content and the messenger's crucial role, creating a rhythmic and memorable declaration. The structure also includes Climax, building from the general "good tidings" of peace and salvation to the specific and ultimate declaration: "Thy God reigneth!" The entire verse functions as an Exclamation, conveying profound emotion and awe at the significance of the news, capturing the overwhelming joy and relief of God's people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 52:7 is a profound theological statement on God's active sovereignty and His unwavering commitment to delivering His people. It reveals that true peace and salvation flow directly from the recognition and experience of God's kingship. The "good tidings" are not merely news of political liberation but a spiritual truth about God's enduring power and faithfulness to His covenant promises. This verse establishes a foundational understanding that God's reign is the ultimate source of hope and restoration, transforming despair into joy and bondage into freedom. It foreshadows a universal message of divine rule that transcends national boundaries, inviting all to acknowledge the one true King.
REFLECTION AND APPLICATION
Isaiah 52:7 transcends its original historical context to offer timeless truths for believers today. It calls us to recognize the profound beauty and privilege of being a messenger of God's good news in a world desperately searching for peace and hope. In an age often characterized by anxiety, division, and despair, the declaration "Thy God reigneth!" remains the most powerful and comforting truth we can proclaim. This verse encourages us to embrace our role in sharing the comprehensive shâlôwm and yᵉshûwʻâh that God offers, understanding that our efforts, though humble ("feet"), are part of a divine mission. It reminds us that the message of God's active sovereignty is not just for our personal comfort but is meant to be published widely, transforming communities and bringing light to darkness. Our lives, our words, and our actions can become "beautiful upon the mountains" as we faithfully bear witness to the reigning King, inviting others into the peace and salvation found only in His rule.
Questions for Reflection
FAQ
Why are the "feet" of the messenger emphasized as beautiful?
Answer: The emphasis on the "feet" in Isaiah 52:7 is a powerful use of synecdoche, where a part represents the whole. It signifies the entire journey and effort of the messenger who travels over difficult terrain ("upon the mountains") to deliver crucial news. In a time before rapid communication, the arrival of a messenger was often the sole source of vital information, especially after a long period of waiting or suffering, such as the Babylonian exile. Thus, their very arrival, symbolized by their feet, was a sight of immense beauty and relief, signaling the imminent proclamation of peace and deliverance. It highlights the eager welcome and profound joy associated with the bearer of such transformative tidings, making the act of bringing the message itself a beautiful and celebrated event.
CHRIST-CENTERED FULFILLMENT
Isaiah 52:7 finds its most profound and ultimate fulfillment in the person and work of Jesus Christ, the quintessential messenger and the embodiment of the good tidings. Jesus Himself inaugurated His ministry by proclaiming "good news" (Greek: euangelion), echoing the prophetic language of Isaiah. In Luke 4:18-19, quoting Isaiah 61:1-2, Jesus declares His mission to "preach the gospel to the poor... to preach deliverance to the captives... to set at liberty them that are bruised." He is the one who truly brings peace, not merely the absence of conflict, but the holistic shâlôwm of reconciliation with God through His atoning sacrifice Ephesians 2:14-16. His life, death, and resurrection constitute the ultimate "salvation" (yᵉshûwʻâh) for all humanity, delivering us from the bondage of sin and death Romans 6:23. Most significantly, Jesus's resurrection and ascension confirm that "Thy God reigneth!" through Him; He has been given "all power in heaven and in earth" Matthew 28:18, establishing His eternal kingdom that will have no end Luke 1:33. The Apostle Paul explicitly connects this verse to the Christian mission in Romans 10:15, emphasizing the beauty and necessity of those who are sent to preach the Gospel of Christ, making the feet of every evangelist beautiful as they carry the news of the reigning King.