TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 52:7–12. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(Verse 9, 10.) Rejoice and praise together, O deserted Jerusalem, for the Lord has comforted his people; he has redeemed Jerusalem. The Lord has prepared his holy arm in the sight of all the nations; and all the ends of the earth shall see the salvation of our God. LXX: Let the deserted Jerusalem burst into joy together, for the Lord has had mercy on her, and has redeemed Jerusalem. The Lord will reveal his holy arm in the sight of all the nations. And all the ends of the earth shall see the salvation of our God. After the people of Judah were led into captivity and the city was burned, there were few or no inhabitants in Jerusalem. But when the one who spoke through the prophets and was with God in the beginning, the Word of God, dwelt amongst us and became flesh, the deserts of Jerusalem were restored. And he came, of whom it is written: 'He will build my city and bring back the captivity of my people, so that it shall never again be lamented by Jeremiah: How lonely sits the city that was full of people: she has become like a widow who was multiplied among the nations' (Lamentations 1:1). But let David hear the one singing, 'When the Lord restored the captivity of Zion, we became like those who are comforted' (Psalm 126:1, 4). And after a little while: We became joyful. And so that we know that these things are said not about the Jewish people, but about all who will believe in the Lord through the apostles, he sets forth and says: He who comforted her, or had mercy on her, and he who rescued or redeemed her, he himself has prepared or revealed his holy arm, in the sight of all nations: and all the ends of the earth shall see the salvation of our God. From which it is clear that, after the spiritual Jerusalem, that is, the Church, which was abandoned by the Jews, has been built by the Apostles, the arm of the Lord is revealed to all nations, and all the ends of the earth see his salvation. Which is understood in two ways. Either the Father reveals his arm to all nations, or the Son reveals his strength. Concerning which it is written: For power went out from him and healed all (Luke 6:19). And again: I perceived that power had gone out from me, which healed the woman with an issue of blood (Mark 5:30). But that the Son of God is called the right hand and arm of the Father, there are many testimonies, of which we will mention a few: His right hand and holy arm have worked salvation for him (Psalm 98:2). And elsewhere: In my arm the nations will hope (Isaiah 51:5). Concerning this, Jacob says: To him shall be the expectation of the nations (Genesis 49:10). And the eighty-eighth psalm: Your arm with power. With this arm the Lord brought the people of Israel out of the land of Egypt. Concerning this, he spoke to the prince of the Apostles: Blessed are you, Simon Barjona, because flesh and blood have not revealed this to you, but my Father who is in heaven (Matthew 16:17). And the Apostle Paul about himself (Galatians 1:15): When it pleased God, who separated me from my mother's womb, to reveal His Son in me. And what was foretold that He joined together all the ends of the earth, those who are to see the salvation of God, is shown from what is said in another place: Turn to Me from the ends of the earth, and you will be saved (Isaiah 45:22); and through Jeremiah: The nations shall come to you from the ends of the earth (Jeremiah 16:19); and again: All the families of the nations will remember and turn to the Lord, because the kingdom belongs to the Lord, and He shall rule over the nations (Psalm 22:28 and following); so that not only the diversity of individual nations, but also all the corners of the world, who will believe, may be foretold in Christ. According to what he himself says: But when this Gospel has been preached in the whole world, then the end will come (Matthew 24:14). Others understand the highest and farthest parts of the earth to mean those who do not dwell in the middle of the earth, but on its extreme borders like the ends of wheels, leaving low things behind and hastening towards lofty ones.
Israel was destroyed in the war with the Romans, so that very few survived to remain, and the holy city was deserted. But its desert places will rejoice, so it says. For the houses were mournful and filled with dejection for not having inhabitants. But they rejoice as if they have many living there. From the historical sense we can draw something that the spiritual senses can grasp. The church from the nations—that is, those believers from the nations who are called Zion and even Jerusalem—were few in the early days and the holy city of God, the church, was truly like a desert.
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Summary
Isaiah 52:9 is a triumphant prophetic declaration, commanding the desolate ruins of Jerusalem to erupt in unbridled joy and song. This verse heralds a pivotal moment in salvation history, proclaiming that the period of divine judgment and desolation has definitively ended because the sovereign LORD, in His unfailing faithfulness, has personally intervened to bring profound comfort and complete redemption to His covenant people. It anticipates a glorious restoration, transforming deep sorrow into exuberant, communal praise, signifying God's ultimate victory and renewed dwelling among His chosen.
Context
Literary Context
This verse is strategically placed within the latter half of the book of Isaiah, often referred to as the "Book of Comfort" (chapters 40-66), which focuses on God's future restoration of Israel after the Babylonian exile. More specifically, it resides in a section (chapters 49-55) that emphasizes the Servant of the LORD and the glorious, eschatological restoration of Zion. Chapter 52 opens with a call for Jerusalem to "awake" and "put on her beautiful garments," signaling an end to her shame, bondage, and oppression. Verses 7-8 speak of the "good news" (gospel) of peace and salvation proclaimed by messengers on the mountains, culminating in the watchmen seeing "eye to eye" the glorious return of the LORD to Zion. Verse 9, therefore, is the ecstatic, commanded response to this divine announcement and visible manifestation, a summons for the very ruins of the city to join in the celebration of God's redemptive work, echoing the themes of restoration and divine presence found throughout Isaiah 40.
Historical & Cultural Context
The immediate historical backdrop for this prophecy is the devastating Babylonian exile, a period of immense suffering, humiliation, and national devastation for the people of Judah. Jerusalem, the once-glorious capital, lay in ruins, its temple destroyed, and its inhabitants forcibly removed from their homeland. The phrase "waste places of Jerusalem" (Hebrew: chorbâh) vividly portrays the physical desolation and emotional despair of a city laid bare by war and abandonment. Culturally, the return from exile was not merely a political event but a profound theological restoration, signifying God's renewed covenant faithfulness to a people who had experienced the consequences of their disobedience. The imagery of singing and joy was a common expression of deliverance and celebration in ancient Near Eastern cultures, often associated with military victories, the enthronement of a king, or the return of a deity to their temple. This prophecy looks beyond the immediate post-exilic return to a more complete, ultimate, and eschatological restoration.
Key Themes
Isaiah 52:9 powerfully articulates several core themes central to Isaiah's overarching message. Firstly, it underscores Divine Initiative and Sovereignty, with the LORD (Yᵉhôvâh) Himself being the active agent who "hath comforted" and "hath redeemed" His people. This emphasizes God's unwavering commitment to His covenant, even in the face of Israel's unfaithfulness, as seen in passages like Isaiah 43:1-7. Secondly, the theme of Restoration and Renewal is paramount, transforming the "waste places" into a scene of vibrant celebration, signifying not just physical rebuilding but profound spiritual revitalization. This echoes the promise of a new covenant and a renewed relationship with God, as foretold in Jeremiah 31:31-34. Finally, the verse highlights Exuberant Joy as a Response to Salvation. The imperative command to "break forth into joy" and "sing together" reveals that God's redemptive work elicits an overwhelming, collective expression of gladness, a hallmark of God's presence and deliverance, as also celebrated in Psalm 98:4-6.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to break out (in joyful sound)," or "to make a loud noise." This word conveys a sudden, unrestrained, and powerful eruption of sound, specifically joyful shouting or singing. It is not a quiet murmur but an uncontainable outburst, indicative of profound relief and triumph that can no longer be suppressed, signifying a complete reversal of a previous state of silence or mourning.
Feminine of chôrev, meaning "drought," and by implication, "desolation," "decayed place," or "destruction." This term vividly describes the physical ruin and abandonment of Jerusalem after its destruction by the Babylonians. The use of this word here underscores the miraculous nature of the transformation: the very sites of despair and barrenness are commanded to become sources of vibrant praise, highlighting the extent of God's restorative power.
A primitive root meaning "to redeem (according to the Oriental law of kinship)." This term refers to the action of a "kinsman-redeemer" (Hebrew: go'el), one who, as the next of kin, had the right and responsibility to buy back property, avenge a wrong, or deliver a relative from bondage. Here, the LORD is presented as the ultimate Kinsman-Redeemer, acting on behalf of His people to deliver them from captivity and restore their rightful inheritance, dignity, and freedom.
Verse Breakdown
"Break forth into joy, sing together, ye waste places of Jerusalem"
This is a powerful imperative command, a direct address to the ruined and desolate parts of the city of Jerusalem. The verbs "break forth" (pâtsach) and "sing" (rânan) denote an uninhibited, loud, and collective expression of joy, an explosion of sound. The personification of the "waste places" calls for the very rubble and desolation to become vocal with praise, signifying a complete and miraculous reversal of fortune and a transformation from mourning to vibrant celebration. The inclusion of "together" (yachad) emphasizes the unity and communal nature of this joyous outburst, a corporate response to divine action.
"for the LORD hath comforted his people,"
This clause provides the foundational and irrefutable reason for the commanded joy. The "LORD" (Yᵉhôvâh), the covenant God of Israel, is the active and sovereign subject of this redemptive work. The verb "comforted" (nâcham) implies a deep compassion, a sighing of pity that leads to active consolation and profound relief from distress. God's comfort is not merely an emotional sentiment but a powerful, redemptive act that alleviates suffering, reverses judgment, and brings about restoration.
"he hath redeemed Jerusalem."
This final clause reiterates and reinforces the reason for joy, emphasizing the completeness and certainty of God's salvific work. "Redeemed" (gâʼal) highlights God's role as the Kinsman-Redeemer, acting decisively to liberate His people from bondage, whether physical exile or spiritual captivity, and to restore them to their rightful place and relationship with Him. The parallel structure with "comforted his people" underscores the dual aspects of God's grace: His tender care and His mighty deliverance, both culminating in the glorious restoration of Jerusalem and its inhabitants.
Literary Devices
Isaiah 52:9 is rich with Personification, as the "waste places of Jerusalem" are commanded to "break forth into joy" and "sing together." This imbues the inanimate ruins with human qualities, vividly illustrating the depth of the transformation God brings – even the desolate stones will proclaim His glory. The verse also employs a strong Imperative Mood, with direct commands ("Break forth," "sing"), conveying the certainty and urgency of the coming restoration and the appropriate, immediate response to it. Furthermore, Parallelism is evident in the concluding clauses: "for the LORD hath comforted his people, he hath redeemed Jerusalem." This synonymous parallelism reinforces the singular, powerful truth of God's redemptive action, emphasizing both His compassionate care and His mighty deliverance as the twin pillars of the coming joy and the foundation for the commanded praise.
Theological and Thematic Connections
Isaiah 52:9 stands as a powerful testament to God's unwavering covenant faithfulness and His ultimate plan for restoration. It is a profound declaration that divine judgment is not the final word, but rather a prelude to an even greater display of God's grace and redemptive power. The comfort and redemption promised here are not merely political or physical, but deeply spiritual, pointing to God's desire to dwell among His people and restore them to full communion. This prophecy transcends the immediate historical context of the Babylonian exile, offering a universal message of hope that God actively intervenes in human history to bring salvation and transform despair into uncontainable joy, ultimately culminating in the eschatological new heavens and new earth where sorrow and crying will be no more. It speaks to God's character as both compassionate Comforter and powerful Redeemer.
Reflection and Application
Isaiah 52:9 offers a profound message of hope and transformation for every individual and community facing periods of "waste places" – seasons of desolation, loss, brokenness, or spiritual dryness. It reminds us that our circumstances, no matter how dire, do not define God's power or His purposes. Instead, this verse calls us to shift our gaze from the ruins to the Redeemer, to recognize that God's comfort and redemption are not passive sentiments but active, powerful interventions that turn mourning into dancing and silence into shouts of praise. It challenges us to cultivate a posture of expectant joy, even when the full restoration is not yet visible, trusting in the unchanging character of the God who has already acted decisively and promises to complete His work. Our joy is not rooted in our fluctuating circumstances but in the unchanging faithfulness and redemptive power of the LORD, who delights in comforting His people and bringing about their full restoration, inviting us to participate in His redemptive narrative through lives of worship and witness.
Questions for Reflection
FAQ
What does "waste places of Jerusalem" signify in this prophecy?
The "waste places of Jerusalem" (Hebrew: chorbâh) refers literally to the physical ruins and desolation of the city after its destruction by the Babylonians in 586 BC. The city walls were broken down, the temple was destroyed, and the population was exiled. Figuratively, it represents the profound despair, shame, and hopelessness felt by the Jewish people during their captivity. The prophecy commands these very ruins, personified, to erupt in joy, symbolizing a complete and miraculous reversal of their desolate state into a place of vibrant life and celebration through God's intervention. It underscores the depth of the transformation God brings, from utter ruin to glorious restoration, as seen in the broader context of Isaiah 52.
How does God "comfort" and "redeem" His people according to this verse?
God's comfort (Hebrew: nâcham) is an active, compassionate intervention that alleviates distress and brings solace. It is not just a feeling but a powerful act of restoration that reverses the effects of judgment and brings peace. His redemption (Hebrew: gâʼal) signifies His role as the "Kinsman-Redeemer." In ancient Israel, a kinsman-redeemer was responsible for buying back enslaved relatives, restoring lost property, or avenging wrongs. Here, the LORD acts as the ultimate Redeemer, delivering His people from the bondage of exile and the consequences of their sin, restoring their dignity, land, and relationship with Him. This dual action of comfort and redemption is the foundation for the commanded joy, demonstrating God's intimate care and powerful deliverance, fulfilling promises like those found in Isaiah 40:1-2.
Is this prophecy only for ancient Israel, or does it have broader relevance?
While Isaiah 52:9 directly addresses the historical context of Israel's Babylonian exile and their promised return, its theological themes have profound and enduring relevance for all believers. The principles of God's comfort, redemption, and faithfulness are universal. Just as God intervened to restore a desolate Jerusalem, He continues to bring comfort to those in despair and redeem individuals and communities from spiritual bondage, sin, and brokenness. The ultimate fulfillment of this prophecy is found in Christ, who brings spiritual redemption and establishes a new, eternal Jerusalem. Therefore, this verse serves as a powerful source of hope and encouragement for all who trust in God's redemptive power, pointing to the ultimate restoration found in Revelation 21:1-4.
Christ-Centered Fulfillment
Isaiah 52:9, with its triumphant declaration of divine comfort and redemption for the desolate "waste places," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While initially pointing to Israel's return from Babylonian exile, the prophecy's language of a sovereign LORD who "hath redeemed" points forward to the greater, spiritual redemption accomplished by God Himself. Jesus, as the incarnate Lamb of God, is the ultimate Kinsman-Redeemer (go'el), who, through His sacrificial death and glorious resurrection, purchased humanity from the bondage of sin and death. His atoning work on the cross is the supreme act of comfort for a world laid waste by sin, transforming spiritual desolation into vibrant new life. The "waste places" of human hearts, broken by sin and despair, are made whole and commanded to "break forth into joy" because of His finished work, as the Spirit applies His redemption. The comfort promised by the LORD is fully realized in the Holy Spirit, whom Christ sent to be our Comforter and Advocate. Furthermore, the redeemed Jerusalem envisioned by Isaiah foreshadows the New Jerusalem, the heavenly city, where God dwells with His people, and all tears are wiped away (Revelation 21:2-4). Thus, Isaiah 52:9 is a prophetic overture to the gospel, celebrating the joyous reality that in Christ, God has indeed comforted His people and eternally redeemed them, inviting all to join in the chorus of praise for His magnificent salvation (Ephesians 1:7).