Compare ch. 51:9, 17.

 That is, garments of beauty and holiness (see Ex. 28:2). Zion had long been in a state of ignominy and obscurity. Now she was to awake and to resume her position of honor and glory (see pp. 28-32).

 See on ch. 3:26; cf. ch. 47:1. Zion was to exchange the dust heap for the throne, a life of exile for one of royal splendor.

 The Jews had “sold” themselves into the service of evil, and as a result had suffered at the hands of their heathen neighbors, the Assyrians, in Isaiah’s day, and were yet to be captives of Babylon. The bargain was shortsighted indeed, for thereby they exchanged virtue, honor, liberty, and peace for transgression, dishonor, bondage, and bloodshed. See Rom. 6:16.

 In the redemption of Israel from oppression at the hands of the nations round about, Isaiah sees a promise of eventual deliverance from the dominion of sin. As Cyrus was to deliver God’s people from Babylon (chs. 44:28 to 45:13), so Christ would deliver them from the bondage of sin (Rom. 3:24; 1 Peter 1:18, 19). God was not obliged to pay a ransom for His people, either to the prince of evil or to the nations that held them in captivity.

The Hebrews had settled in Egypt at the invitation of Pharaoh. The hardships the Egyptians inflicted upon them were unprovoked.

This probably refers to such Assyrian kings as Tiglath-pileser III and Sennacherib. The Assyrians had no valid reason for treating the Hebrews as they did.

 Cruelty and greed prompted their course. At times, however, Bible writers use the terms “Assyria” and “Assyrian” in a broad sense to include the Babylonians (see on Ezra 6:22).

Able to oppress the Hebrew people, the heathen thought their own gods must be stronger than Jehovah. This led them to despise and reproach Him as the true God.

 To know the name of God is to understand His will and to trust in Him (Ps. 9:10; 91:14).

 There is no more joyous message than that of deliverance and peace. To the Jews under an alien yoke nothing could bring greater rejoicing than assurance that the hour of deliverance was at hand. Paul applies these words of Isaiah to the proclamation of the gospel message (Rom. 10:15). The deliverance here foretold was, first, that of literal Israel from the nations that oppressed them (see on Isa. 40:1; 44:28 to 45:13), and then the greater deliverance from sin and all evil through the suffering Servant (see on chs. 41:8; 42:1) of ch. 53, that is, the Messiah. It should be noted that ch. 52:7-15 constitutes an introduction to ch. 53.

 That is, the gospel story (see on Mark 1:1; 2:10).

 God is still in control of the affairs of earth (see on Dan. 4:17) in spite of appearances to the contrary. His power to deliver His people, and later the triumph of the gospel prove that He, and not Satan, reigns (see Rev. 11:15).

The spiritual watchmen on the walls of Zion rejoice together at the approach of the messenger bearing tidings of deliverance.

 That is, “face to face,” as the same Hebrew expression is rendered in Num. 14:14. Compare Num. 12:8, “mouth to mouth” (see also 1 Cor. 13:12). From their watchtowers the sentinels see the Lord near at hand as He returns to reign (Isa. 52:7).

Or, “return to Zion.” The LXX and Dead Sea scroll 1QIs add, “with mercy.”

 See on v. 7.

 The power of God has been made manifest, bringing His people victory over their enemies (see Ps. 98:1, 2; cf. Eze. 4:7).

 That is, from Babylon (see on ch. 48:20). Isaiah again looks forward to the time of restoration from Babylon. Compare the summons to “come out” of mystical Babylon. (Rev. 18:1-4).

 It was because of iniquity that Israel had been harassed by the Assyrians, and would later go into captivity. The returning exiles were to be a pure people. Without reformation of heart and life the physical restoration of Israel to their homeland would be of little permanent value. Those who come out of mystical Babylon must also be clean (Rev. 18:4; 21:27; cf. 1 John 3:3).

 The leaders of Israel were to be entrusted with the transfer of the sacred vessels of the Temple from Babylon to Jerusalem (Ezra 1:7, 8; 5:14, 15; 6:5). The priests and the Levites normally had charge of all things pertaining to the Temple (Num. 3:8, 38). They in particular were to keep themselves free from all manner of pollution (Lev. 20:26; 21:1; 22:2, 32). Leaders in the church today have a most solemn responsibility before God to set an example in godly living.

 The Israelites had been compelled to depart from Egypt in haste (Ex. 12:33, 39), but it was not to be so with the return from Babylon (see 2 Chron. 36:22, 23; Ezra 1:1-4). The difference was that Pharaoh was not willing (see on Ex. 4:21), while Cyrus was (see Isa. 44:28 to 45:13; cf. PK 557).

 The Lord prepared Cyrus’ heart to issue the decree of restoration (chs. 44:28; 45:1-4, 13; PK 557). To v. 12 Dead Sea scroll 1QIs adds, “God of all the earth He shall be called.”

 That is, “rear guard” (see on ch. 58:8).

 These are the introductory words of a new section that continues through ch. 53:12. The chapter division should come between vs. 12 and 13 rather than after v. 15, for ch. 53:1 continues the line of thought without interruption. In this new section Messiah appears as the suffering Servant (see on chs. 41:8; 42:1). Nowhere in Scripture is there a more vivid presentation of the vicarious nature and atoning character of Christ’s death. It was God’s will that the work of restoration that began with the return from the Captivity should proceed apace and reach a certain climax in the coming of Messiah, who, through His sacrifice on Calvary, would provide deliverance from captivity to sin. Deliverance from Babylon made possible by Cyrus, who defeated Babylon (see on chs. 44:28; 45:1), prefigured the greater deliverance from the dominion of sin made possible by Christ’s victory over the powers of darkness and death (see Col. 2:14, 15; Rev. 1:18).

 As time went by, the Jews placed increasing emphasis on those prophecies that pointed to the triumph of Israel over the heathen (see pp. 32, 33), until the idea of material and literal salvation for Israel as a nation practically eclipsed the concept here set forth by Isaiah of the Messiah as One who must first deliver them individually from the power and penalty of sin (see DA 30; see on Luke 4:19). What Israel needed was not so much a great military savior to bring them victory over enemies without, as a Messiah to give them victory over sin.

 Or, “prosper,” as the same Hebrew word is rendered in Jer. 23:5.

 Messiah, the suffering Servant, would be successful in His mission (see Phil. 2:10, 11).

 Messiah would humble Himself, but God would highly exalt Him (Phil. 2:6-10; see on Luke 14:11). The great men of earth would marvel that a man so insignificant by human standards could have so tremendous an influence on men’s thinking, on their lives, and on the course of history (see Isa. 52:14, 15). Today many millions consider it an honor to be known as Christians.

 Men stand in amazement that one so highly honored as the Son of God should have voluntarily humbled himself as Christ did in His mission to earth. Jesus veiled His divinity in humanity (see on Luke 2:48) in order that men might be attracted to Him, not because of outward glory, but because of the beauty of His character. The Jews were perplexed that one who assumed no high honors, but lived the humble life that Jesus lived, could be the Messiah of prophecy. They saw in Him “no beauty,” no outward glory that led them to “desire him” (see on Isa. 53:2).

The Targums and the Syriac read “at him.”

Upon returning from His conflict with Satan in the wilderness of temptation, and during the greater conflict with the powers of darkness in Gethsemane (DA 137, 689), Jesus was so altered in appearance that even His friends scarcely knew Him.

 The meaning of the Hebrew is uncertain. The LXX reads, “many nations will marvel.” A slight alteration in the Hebrew text yields the reading, “cause many nations to gaze,” which resembles the LXX. The world would be amazed that the humble suffering Servant, Messiah, should be “exalted and extolled, and be very high” (v. 13).

 The great men of earth would stand speechless before Him, in awe and reverence (see Job 29:9; 40:4).