Sunday School Lesson
Lesson: Isaiah 52:1-2, 7-12
Golden Text: “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!” (Isaiah 52:7).
I. INTRODUCTION. In this week’s lesson, we learn of a time in the future of God’s people when all the badness of this present world will be gone. The joy expressed in God’s future kingdom will be pure and unadulterated. It will be a perfect joy that comes from hearts that have been set free both physically and spiritually.
II. BACKGROUND FOR THE LESSON. The Prophet Isaiah lived and ministered in Jerusalem, the capital city of Judah. His ministry covered some fifty years, beginning in the year King Uzziah died (739 B.C.) and continued into the reign of King Manasseh (695-642 B.C.). At the beginning of this period, both the northern kingdom of Israel and the southern kingdom of Judah still existed, but as separate nations. Assyria was the great power in the region, and Isaiah was an eyewitness to the Assyrians’ taking Israel, the Northern Kingdom into captivity in 722 B.C. Isaiah also foresaw coming judgment on Judah because of her sins (see Isaiah chapters 1-39), but he also foresaw a future restoration to come (see Isaiah chapters 40-66). He was God’s messenger for a great deal of truth concerning the Person, work, and kingdom of the coming Messiah. Isaiah chapter 52 calls out to Zion (another name for Jerusalem and representing the nation of Judah as a whole) to recover from her captivity and rejoice in her God. The closing verses of chapter 51 described Jerusalem as captive to her enemies. Now in chapter 52 from which our lesson comes, God gives encouragement to a believing remnant of Jews, partially fulfilled with the return from Babylonian captivity, but to be completely fulfilled during the millennial reign of Christ. The nation had suffered divine chastening for sin, but God had glorious plans for their future, and their city would be restored.
III. THE CITY RESTORED IN THE FUTURE (Isaiah 52:1-2)
A. Jerusalem, wake up (Isaiah 52:1). Our opening verse says “Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.” Through Isaiah, the city of Jerusalem, also called “Zion” is urged to “Awake, awake” (see Isaiah 51:9, 17). In essence God was calling His people to wake up from the Babylonian punishment (which was still yet to come) as if it had been a bad dream, and to “put on thy strength, O Zion.” In other words, they were to replace the clothes of captivity with God’s divine power that has always been available to them, but they hardly ever enjoyed because of their sin. However, a day will come when a redeemed remnant from Israel can claim God’s strength for themselves. In addition, the prophet said “put on thy beautiful garments, O Jerusalem, the holy city.” The “beautiful garments” probably refer to a change in character for the redeemed of Israel. After God’s people return to Jerusalem in the millennium, the city will once again have the political and spiritual preeminence that the Lord intended for her. The reason why Jerusalem was to change her character from a captive people to a redeemed people was because “henceforth there shall no more come into thee the uncircumcised and the unclean.” In the kingdom reign of Christ, Jerusalem will never again be invaded by “the uncircumcised and the unclean.” Most often in Scripture the term “uncircumcised” referred to non-Jews or Gentiles. However, this promise does not teach that no Gentiles will enter Jerusalem because some will live among the Jews (see Ezekiel 47:22-23). This promise refers specifically to any desecrations of the city by pagan conquerors as in Israel’s past. In the future, a clean or holy people will inhabit Jerusalem making it “the holy city” that God intended it to be.
B. Jerusalem, proclaim the good news (Isaiah 52:2). In this verse, the prophet continued to encourage the people saying “Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.” When Jerusalem fell to the Babylonians, it was a destroyed city lying in ruins. Even though the Captivity was still future, Isaiah prophesied that Jerusalem would be set free resulting in the call to “Shake thyself from the dust; arise, and sit down.” Although this call may have an immediate reference to the Babylonian Captivity, it will be fulfilled in the kingdom reign of Christ. At that time, Jerusalem will rise from the dust and take a position of authority and dignity as expressed by the words “arise, and sit down.” Here Jerusalem is called the “captive daughter of Zion.” It seems that Israel has always been captive to something or someone, but in the future reign of Messiah, Jerusalem will free herself from the “bands” or chains around her neck. These bands or chains probably refer to the captivity, tyranny, and oppression the city has suffered over the centuries. In the millennium, Jerusalem will no longer be subject to foreign control, because Messiah will rule.
IV. THE RIGHTEOUS REJOICING IN THE FUTURE (Isaiah 52:7-10). Verses 3-6 are not part of our lesson, but in those verses the Lord reminded Israel of the humiliation they suffered at the hands of the Egyptians (see Isaiah 52:3-4). He also implied what would happen to them when they went into Babylonian Captivity (see Isaiah 52:5). Then the Lord said that those who rule His people shout in exultation, and His name is constantly blasphemed day by day. As a result He will reveal His name to His people, and they shall know the power in that name. Then God says finally they will recognize that it is I, yes, I, who speaks to them (see Isaiah 52:6). This is where the remainder of our lesson begins.
A. The spread of good news (Isaiah 52:7-8).
1. (vs. 7). In verse 6, God stated that His people will one day know His name. Then in this verse the Lord tells how He will accomplish this. God said “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!” The phrase “How beautiful upon the mountains are the feet of him that bringeth good tidings” refers to a messenger who ran from city to city, proclaiming glad tidings. In this case, the Lord gives us a picture of a messenger running over the hill country in Israel toward Jerusalem bringing good news. The runner’s feet are described as beautiful because the message that he brought was welcomed. This good news would include several elements. First, the runner “publisheth peace” or broadcasts a time of peace. This “peace” will include the end of wars with other nations. But more importantly, it refers to the peace God will make with His people after centuries of separation (see Isaiah 54:7-13). This “peace” is purchased with the sacrifice of the suffering Messiah (see Isaiah 53:5). In the future reign of Christ those who occupy Jerusalem will have complete peace: no oppressors and harmony with God. Second, the good news will also include “good tidings of good.” This means the news that is brought by the messenger will be of good things to come for Israel. God has promised to bless Israel with a perfect government (see Isaiah 11:1-5), prosperity (see Amos 9:13-15), and also a changed creation (see Isaiah 11:6-9; 35:1-2). Third, the messenger “publisheth salvation.” In other words, the runner will carry a message of salvation for Israel. This “salvation” will involve deliverance from Israel’s enemies but especially it includes spiritual deliverance from sin and judgment (see Isaiah 12:2-6; 51:6-8). Since the Lord will do both, He is called Israel’s salvation (see Isaiah 33:2; 62:11). This message of peace, goodness and salvation will be published in all of Israel during the millennium because God “saith unto Zion, Thy God reigneth!” This would remind Israel that God is in full control and that His kingdom is about to be established in all its glory. “Zion” or Jerusalem will be the center of the Messiah’s rule.
2. (vs. 8). The prophecy continues as this verse says “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.” In ancient times, “watchmen” were situated on the walls of a city or in elevated towers and would announce the coming of any messenger to pass on the news that he brought (see Isaiah 21:5-9; Habakkuk 2:1). In this verse, the watchmen in Jerusalem or Zion will receive the message from the runner and “shall lift up the voice; with the voice together shall they sing.” All the watchmen will raise their voices in song together while passing the message of good tidings on to those in the city. The phrase “for they shall see eye to eye, when the Lord shall bring again Zion” simply means that right before their eyes these watchmen will see the Lord God restore his people back to Jerusalem.
B. The reason for rejoicing (Isaiah 52:9-10).
1. (vs. 9). In this verse the Lord commands Jerusalem to “Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem.” Because the Lord has restored His people to their land, He calls on the “waste places of Jerusalem” to “Break forth into joy, sing together.” The “waste places” refer to the ruins of the city after Jerusalem has been destroyed. In Isaiah’s time, Jerusalem was still standing and hadn’t been destroyed by the Babylonians. Isaiah’s prophecy looks beyond the Babylonian Captivity and all later destructions of the city. God commands the city ruins to shout expressions of joy. 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. The ruins of the city can rejoice because “the Lord hath comforted his people, he hath redeemed Jerusalem.” The comfort that God brings to His people is redemption. To redeem is to do the part of a close relative in freeing one’s relative or kin from hardship or danger by avenging or paying a ransom (see Leviticus 25:27, 48-49; Ruth 3:12-13; Ruth 4:4-6; Jeremiah 50:34). God is Israel’s Redeemer (see Isaiah 49:7) who has and will deliver Jerusalem from the oppression the city has suffered at the hands of foreigners (see Isaiah 48:20), and her inhabitants will be delivered or freed from the power of sin that has led to Israel suffering oppression (see Isaiah 44:22-23).
2. (vs. 10). In this verse, the prophet continued to say “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.” The phrase “The Lord hath made bare his holy arm in the eyes of all the nations” likens the Lord to a warrior in battle who bared his arm so that he could use his weapon without any hindrances. God’s “holy arm” used to deliver Israel from her enemies will be seen by “all nations” (see Isaiah 40:10). As a result, “all the ends of the earth shall see the salvation of our God.” The “salvation of our God” will be two-fold. Israel will be delivered physically from her enemies and also delivered from her sin. All of this will be seen by the peoples of “all the ends of the earth. The peoples of the earth first saw God’s physical salvation or deliverance of Israel when they returned from Babylon. However, the peoples of the earth will see it again when Israel is restored during the millennial reign of Christ. The wonderful thing about this is that not only will Jesus Christ’s deliverance from sin extend to Israel; it will extend to the ends of the earth (see Isaiah 45:22; 49:6).
V. THE EXILES RETURNING (Isaiah 52:11-12)
A. The call to return (Isaiah 52:11). In this verse the Lord continues to speak through the prophet saying “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.” This verse is directed to the returning captives from Babylon, although the Captivity was still in the future. However, in God’s timing it was right around the corner. As if they were already in captivity, the Lord commanded them to “Depart ye, depart ye, go ye out from thence.” Again this was a call for God’s people to leave Babylon. No doubt after being captive for 70 years many would become accustomed to Babylon. But when they would be released and allowed to return to Judah by Cyrus, king of Persia (see Ezra 1:1-4), God’s people were to leave Babylon. At the time the Jews were released from captivity, the Persians ruled Babylon. In addition, now that God makes bare his holy arm for Israel they are to leave and never again “touch no unclean thing.” In other words, once God had delivered them from their slavery they were to be holy as He is holy, and keep themselves from every wicked thing (see Isaiah 1:16-17). When they came out of Egypt they brought with them the idolatrous customs of Egypt (see Ezekiel 23:1-8), which led to their ruin (Exodus 32:4). They were not to do the same thing now that they have come out of Babylon. Upon their return to Judah, the Lord had wonderful blessings awaiting them, but they needed to leave everything else behind. The last phrase in this verse continues the theme of cleanliness and holiness, but applies it to the priests. God said “be ye clean, that bear the vessels of the Lord.” Since the priest would be the ones carrying “the vessels of the Lord” as they returned to Jerusalem, it was extremely important that they cleanse themselves. They were to purify themselves for the service of bearing the “the vessels of the Lord” meaning all the items that had been taken from the temple by Nebuchadnezzar, but were returned by Cyrus (see II Chronicles 36:18; Ezra 1:5-11). Note: The prophecy revealed in this verse also has a future fulfillment when a believing remnant of Israel is finally re-gathered from all the ends of the earth. At that time, the believing remnant will be called upon to leave behind anything that will take their focus off the Lord and cleanse themselves in order to inhabit the Jerusalem of the millennium. This verse also has a spiritual application for believers of every generation. We are to depart from our Babylon or whatever has us captive, and enter into the full blessings of Christ’s salvation (see II Corinthians 6:14-7:1; Revelation 18:4). In addition, for believers this verse 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 (see John 8:36).
B. The manner of the return (Isaiah 52:12). In Our final verse, God continues to say “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 reward.” The phrase “For ye shall not go out with haste, nor go by flight” means that when the Jews left Babylon, they were to go with a diligent haste, not to lose time, nor linger as Lot did in Sodom (see Genesis 19:15-16). They were not to go with a distrustful haste, as if they were afraid of being pursued like when they came out of Egypt. The Egyptians forced them out and they left in a hurry. This verse has its complete fulfillment in the millennium when Jews will make their final return to Israel. They will have no fear or anxiety, only dignity, confidence and joy. The reason why this remnant will return to Zion with joy is because the prophet declared “for the Lord will go before you; and the God of Israel will be your rereward.” The word “rereward” means “rear guard.” Therefore, when the remnant of believing Jews return to Jerusalem, the Lord will go before them and after them guarding them in all directions.
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