1 Awake, awake, put on your strength, Zion; put on your beautiful garments, Jerusalem, the holy city: for henceforth there shall no more come into you the uncircumcised and the unclean.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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. [1] 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.
1 - "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."
Awake, awake - (See the notes at Isaiah 51:9). This address to Jerusalem is intimately connected with the closing verses of the preceding chapter. Jerusalem is there represented as down-trodden in the dust before her enemies. Here she is described under the image of a female that had been clad in the habiliments of mourning, and she is now called on to arise from this condition, and to put on the garments that would be indicative of gladness and of joy. The idea is, that the time had come now in which she was to be delivered from her long captivity, and was to be restored to her former prosperity and splendor.
Put on thy strength - Hebrew, 'Clothe thyself with thy strength.' The idea is, exert thyself, be strong, bold, confident; arise from thy dejection, and become courageous as one does when he is about to engage in an enterprise that promises success, and that demands effort.
Put on thy beautiful garments - Jerusalem is here addressed, as she often is, as a female (see the note at Isaiah 1:8). She was to lay aside the garments expressive of grief and of captivity, and deck herself with those which were appropriate to a state of prosperity.
The uncircumcised and the unclean - The idea is, that those only should enter Jerusalem and dwell there who would be worshippers of the true God. The uncircumcised are emblems of the impure, the unconverted, and the idolatrous; and the meaning is, that in future times the church would be pure and holy. It cannot mean that no uncircumcised man or idolater would ever again enter the city of Jerusalem, for this would not be true. It was a fact that Antiochus and his armies, and Titus and his army entered Jerusalem, and undoubtedly hosts of others did also who were not circumcised. But this refers to the future times, when the church of God would be pure. Its members would, in the main, be possessors of the true religion, and would adorn it. Probably, therefore, the view of the prophet extended to the purer and happier times under the Messiah, when the church should be characteristically and eminently holy, and when, as a great law of that church, none should be admitted, who did not profess that they were converted.
There shall no more come into thee - For יבא yabo, "shall come," לבא lebo, "to come," is the reading of five of Kennicott's and two of De Rossi's MSS. This is the better reading, כי לא יוסיף לבא ki lo yosiph lebo, "There shall not add to come."
The uncircumcised and the unclean - Christians have turned many passages of the prophets against the Jews; and it is not to be wondered at, that in support of their obstinate and hopeless cause, they should press a prophecy into their service, and make it speak against the Christians. This Kimchi does in this place; for he says, by the uncircumcised, the Christians are meant; and by the unclean the Turks. The Christians are uncircumcised and the Turks, though circumcised, and using many ablutions, are unclean in their works.
Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no (a) more come into thee the uncircumcised and the unclean.
(a) No wicked tyrant, who will subvert God's true religion and oppress the conscience.
Awake, awake, put on thy strength, O Zion,.... Aben Ezra says, all interpreters agree that this prophecy is yet to be fulfilled, and so it is: by Zion is meant the church in Gospel times, in the latter day glory, which is called upon to awake out of sleep; and this repeated to show what a deep sleep had fallen on her, the danger she was in through it, and the vehemency of the speaker, or the great concern the Lord had for her; and this is the very state and case of the church of Christ now, and the prophecy respects our times, and what follow. There is a general carnal security, and spiritual drowsiness, which has seized the people of God; a non-exercise of grace among them, at least it is not a lively one; a sluggishness to and in duty; a contentment in the external performance of it; an indifference about the cause of Christ, and power of religion; and an unconcernedness about the truths and ordinances of the Gospel, the discipline of Christ's house, and the honour of it; which the enemy takes the advantage of, and sows his tares of false doctrine and worship; wherefore it is high time to "awake" out of sleep, and to "put on strength", or "clothe" (e) with it, and do the Lord's will, and work and oppose the enemy. Saints are weak in themselves, but they have strength in Christ, and on him should they wait, to him should they look, and on him should they exercise faith for it; they should put on the whole armour of God, clothe themselves with it, resume courage, pluck up a good heart and spirit, and not fear any difficulties, dangers, and enemies.
Put on thy beautiful garments, O Jerusalem, the holy city; another name for the Gospel church, see Hebrews 12:22, and which is called "the holy city"; referring to the times in the latter day, when holiness shall more appear and prevail in the churches; when saints shall be built up in their holy faith, and more closely attend to holy ordinances, and walk in an holy conversation and godliness; and especially the New Jerusalem church state will answer to this name, and so it is called, Revelation 21:2, and when the saints will "put on" their "beautiful garments", as on holy days, and times of rejoicing; their mourning will be over, and all signs of it shall be laid aside; the witnesses will no more prophesy in sackcloth; the marriage of the Lamb will be come; the bride made ready, being clothed with fine linen, clean and white, the righteousness of the saints, the garments of Christ's salvation, and the robe of his righteousness; which are the beautiful garments here meant, which serve for many, and answer all the purposes of a garment; as to cover nakedness, preserve from the inclemency of the weather, keep warm and comfortable, beautify and adorn; and beautiful they are, being all of a piece, large and long, pure and spotless, rich and glorious, and which make those beautiful that wear them; and though, being once on, they are never off again; yet saints sometimes are remiss in their acts of faith in putting them on, to which they are here exhorted; see Revelation 19:7,
for henceforth there shall no more come into thee the uncircumcised and the unclean; this shows that the prophecy cannot be understood of Jerusalem literally, nor of the times of the Babylonish captivity, and deliverance from it, since after this the uncircumcised and the unclean did enter into it, Antiochus Epiphanes, Pompey, and the Romans; but of the mystical Jerusalem, the church of Christ, in the latter day, the spiritual reign of Christ; when the Gentiles, the Papists, meant by the uncircumcised and the unclean, shall no more "come against" them, as the words (f) may be rendered, and persecute them; and when there will be no more a mixture of Papists and Protestants, of heretics and orthodox, of hypocrites and saints; and when there will be few or none under a profession but will have the truth of grace in them; when every pot and vessel in Jerusalem will be holiness to the Lord, and the Heathen will be perished out of the land, Zac 14:21, and especially this will be true in the personal reign of Christ, in the New Jerusalem church state, into which nothing shall enter that defiles, or makes an abomination, and a lie, Revelation 21:27.
(e) , Sept.; "induere fortitudine tua", V. L. "induere robur tunm", Vitringa. (f) "non veniet contra te", Gataker; "non perget invadere te", Junius & Tremellius; "non pergent", Piscator.
The gospel proclaims liberty to those bound with fears. Let those weary and heavy laden under the burden of sin, find relief in Christ, shake themselves from the dust of their doubts and fears, and loose themselves from those bands. The price paid by the Redeemer for our salvation, was not silver or gold, or corruptible things, but his own precious blood. Considering the freeness of this salvation, and how hurtful to temporal comfort sins are, we shall more value the redemption which is in Christ. Do we seek victory over every sin, recollecting that the glory of God requires holiness in every follower of Christ? The good news is, that the Lord Jesus reigns. Christ himself brought these tidings first. His ministers proclaim these good tidings: keeping themselves clean from the pollutions of the world, they are beautiful to those to whom they are sent. Zion's watchmen could scarcely discern any thing of God's favour through the dark cloud of their afflictions; but now the cloud is scattered, they shall plainly see the performance. Zion's waste places shall then rejoice; all the world will have the benefit. This is applied to our salvation by Christ. Babylon is no place for Israelites. And it is a call to all in the bondage of sin and Satan, to use the liberty Christ has proclaimed. They were to go with diligent haste, not to lose time nor linger; but they were not to go with distrustful haste. Those in the way of duty, are under God's special protection; and he that believes this, will not hasten for fear.
FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isaiah. 52:1-15)
strength--as thy adornment; answering to "beautiful garments" in the parallel clause. Arouse thyself from dejection and assume confidence.
the holy city-- (Nehemiah 11:1; Revelation 21:2).
no more . . . unclean-- (Isaiah 35:8; Isaiah 60:21; Joel 3:17; Revelation 21:27). A prophecy never yet fulfilled.
uncircumcised--spiritually (Ezekiel 44:9; Acts 7:51).
The same call, which was addressed in Isaiah 51:9 to the arm of Jehovah that was then represented as sleeping, is here addressed to Jerusalem, which is represented as a sleeping woman. "Awake, awake; clothe thyself in thy might, O Zion; clothe thyself in thy state dresses, O Jerusalem, thou holy city: for henceforth there will no more enter into thee one uncircumcised and unclean! Shake thyself from the dust; arise, sit down, O Jerusalem: loose thyself from the chains of thy neck, O captive daughter of Zion!" Jerusalem is lying upon the ground stupefied with the wrath of God, and exhausted with grief; but this shameful prostration and degradation will now come to an end. She is to rise up and put on her might, which has long been broken down, and apparently has altogether disappeared, but which can and must be constantly renewed, because it rests upon the foundation of an inviolable promise. She is to wake up and recover her ancient power, and put on her state robes, i.e., her priestly and royal ornaments, which belong to her as a "royal city," i.e., as the city of Jehovah had His anointed one. For henceforth she will be what she was always intended to be, and that without any further desecration. Heathen, uncircumcised, and those who were unclean in heart and flesh (Ezekiel 44:9), had entered her by force, and desecrated her: heathen, who had no right to enter the congregation of Jehovah as they were (Lamentations 1:10). But she should no longer be defiled, not to say conquered, by such invaders as these (Joel 3:17; Nahum 2:1; compare Joel 3:7 with Nahum 2:1). On the construction non perget intrabit = intrare, see Ges. 142, 3, c. In Isaiah 52:2 the idea of the city falls into the background, and that of the nation takes its place. ירולשׁם שׁבי does not mean "captive people of Jerusalem," however, as Hitzig supposes, for this would require שׁביה in accordance with the personification, as in Isaiah 52:2. The rendering supported by the lxx is the true one, "Sit down, O Jerusalem;" and this is also the way in which it is accentuated. The exhortation is the counterpart of Isaiah 47:1. Jerusalem is sitting upon the ground as a prisoner, having no seat to sit upon; but this is only that she may be the more highly exalted; - whereas the daughter of Babylon is seated as a queen upon a throne, but only to be the more deeply degraded. The former is now to shake herself free from the dust, and to rise up and sit down (viz., upon a throne, Targum). The captive daughter of Zion (shebhiyyâh, αἰχμάλωτος, Exodus 12:29, an adjective written first for the sake of emphasis, as in Isaiah 10:30; Isaiah 53:11) is to undo for herself (sibi laxare according to p. 62, note, like hithnachēl, Isaiah 14:2, sibi possidendo capere) the chains of her neck (the chethib התפתחו, they loosen themselves, is opposed to the beautiful parallelism); for she who was mourning in her humiliation is to be restored to honour once more, and she who was so shamefully laden with fetters to liberty.
Awake - This is a prediction and promise what she should do, that she should awake or arise out of her low estate, and be strong and courageous. Beautiful garments - Thy sorrows shall be ended, and thou shalt be advanced into a glorious condition. O Zion - O my church. Come - Either to molest thee, or defile thee. The uncircumcised - Heathens or infidels. Unclean - Nor any others, who are unholy.
*More commentary available at chapter level.