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Bible Study		September 5, 2026
Isaiah 52

Introduction

Isaiah 52 is a short and cryptic prophecy. Both of those attributes make it difficult to understand and to place it in time.

It also refers to events that happen twice in history, which makes it hard to know which of those times is correct. It could also be a dual-fulfillment prophecy.

But it does contain a couple of references that, when understood, make it clear where to place it in time.

Christianity overwhelmingly agrees on one particular interpretation. Because there is a high degree of agreement, but the text is unclear, we use the rule that Christianity has it wrong.

The agreed-upon interpretation is that this is a message of hope for liberation of the Jews in Babylon. They say:

• Isaiah 52 is a chapter of hope and redemption that prophesies the restoration of Jerusalem and the arrival of the Suffering Servant. (Some AI)
• Hope for Captive Zion - The Exalted Servant (Legacy Standard Bible Translation

This is certainly not correct.

There are New Testament quotes from this chapter of Isaiah, but those do not help to clarify the correct meaning.

The Verses

Awake, awake,
Clothe yourself in your strength, O Zion;
Clothe yourself in your glorious garments,
O Jerusalem, the holy city;
For the uncircumcised and the unclean
Will no longer come into you.
2Shake yourself from the dust, rise up,
O captive Jerusalem;
Loose yourself from the chains around your neck,
O captive daughter of Zion. (Isaiah 52:1-2)

There are two problematic statements here:

• "Clothe yourself in your glorious garments" - the glorious garments represent perfection, but there has never been a time when Jerusalem or its people have been perfected.
• "For the uncircumcised and the unclean will no longer come into you" - there has never been a time when such people could not enter Jerusalem. They were only limited from entering the Holy Place at the Temple.

If these words are to be interpreted as having been fulfilled by our time, they have not been. There is a future context, though, in which they do fit.

We see something else in these words. The city is a chained captive. While Jerusalem has been a captive in the past, the other factors indicate that this is also a future event, even in our future.

The words "Awake" and "Shake yourself from the dust" would be indications that Jerusalem had not been active. This could indicate an uninhabited city, but in the context probably means it was inhabited by the unclean.

The chains indicate that she was not free to be what she should be, but having the ability to free herself from them indicates that the people who chained her are no longer there to keep her chained.

For thus says Yahweh, “You were sold for nothing, and you will be redeemed without money.” ⁴ For thus says Lord Yahweh, “My people went down at the first into Egypt to sojourn there; then the Assyrian oppressed them without cause. ⁵ So now, what do I have here,” declares Yahweh, “since My people have been taken away for nothing?” Yahweh declares, “Those who rule over them howl, and My name is continually blasphemed all day long. ⁶ Therefore My people shall know My name; therefore in that day I am the one who is speaking, ‘Here I am.’” (Isaiah 52:3-6)

The phrases "You were sold for nothing" and "My people have been taken away for nothing" work together to show that this chaining of Jerusalem was not God's will. God says he was not paid anything - they were just taken. In all previous cases where Jerusalem was trampled by Gentiles, it was God's will. This is different.

The word "howl" may not be the best choice. One of the meanings of the Hebrew word is to "yell with a boisterous voice." Some translations go as far as "mocking," which might be too much. Together, though, they paint a picture of an ongoing party atmosphere in celebration of taking Jerusalem, the city of God. This ties in with "continual blasphemy" of God's name.

We have enough information now to place Isaiah 52 with other prophecies to assign it a location in time. This prophecy is talking about the end of the period of time while the anti-Christ controls Jerusalem. For 3½ years the anti-Christ makes Jerusalem his capital city. The Jews who live there when it is conquered are slaughtered or enslaved, though a few escape. Even the Quran of Islam refers to this event.

At its end, the inhabitants head out to Har Megiddo in Israel for an un-welcoming party for Jesus when he returns. They are slaughtered at his arrival.

Back to these verses, God says, "My people shall know my name," which of course refers to his character, not his personal name. They will know this when he slaughters his enemies.

After that clause there is a curious phrase, "in that day I am the one who is speaking, ‘Here I am’". This indicates there was a previous person speaking, "Here I am." Essentially, "Now it's my turn to say, 'I am.'" This doesn't seem to be a reference to someone in the Bible. In the context, it seems likely to be a retort to the anti-Christ. Perhaps he says the same thing, as a claim to be God, when he conquers Jerusalem.

The word used for "I am" here is not the "I AM" that is mostly used by God or for God. It is the common word that ordinary people use. That may also tell us something if it is meant as a retort. In that case, the anti-Christ would have used the "I AM" word.

Verse 4 needs some consideration. The "at first" makes this into a reference to Israel and his family moving to Egypt as residents but later being enslaved. This is mentioned as a parallel to what happens in Jerusalem. We know this because the reference to the "Assyrian" is not consistent with Israel in Egypt; Assyrians didn't even exist at that time. The Israelites were "oppressed" in Egypt by an Egyptian.

Therefore these words are given to us so we will know:

• The Jews will be residing in Jerusalem, and the Assyrian will oppress them and enslave and kill them there.
• The anti-Christ will be an Assyrian - this is not the only place in the Bible where there is a hint like this.

Daniel tells us more about the details of how this oppression happens. The anti-Christ arrives at Jerusalem with his forces, supposedly to make a sacrifice to God. While in the temple, he places something there that is referred to as the Abomination of Desolation. Then he declares himself to be God, and stops the sacrifices at the temple. His forces then storm the city. This is found in Daniel 9:27, Daniel 11:31, and Daniel 12:11, and some other prophets speak of it … not least of all Isaiah and Jesus.

How lovely on the mountains
Are the feet of him who proclaims good news,
Who announces peace
And proclaims good news of good things,
Who announces salvation,
And says to Zion, “Your God reigns!” (Isaiah 52:7)

An AI told me that the New Testament has two places where it quotes or references this verse. This is the first. I’ve added verse 14 for context.

Therefore, how would they call to this one unless they believed in him, or how would they believe him unless they heard him, or how would they hear without a preacher? ¹⁵ Or how will they preach, unless they will be sent, as it is written: "How beautiful are the feet of the messengers of peace and of the messengers of good things!” (Romans 10:15)

The AI says the verse quotes Isaiah 52:7 "to emphasize the importance of preaching the gospel." That isn't exactly correct. Paul's point is how wonderful it is to have people who will take a good message to other people.

The problem behind this difference is that the church has understood Isaiah 52:7 to be about Jesus bringing the gospel message. Therefore they think that's why Paul is quoting it, but Paul only quotes the first part of the verse. He is only using the idea of a messenger bringing good news from Isaiah 52:7 and applying it to his context, which is: how conversion happens.

The second is said to be a reference to Isaiah 52:7. I've added verse 14 for context.

Stand therefore and gird your waist with the truth and put on the breastplate of righteousness, ¹⁵ And shoe your feet with the readiness of the gospel of peace (Ephesians 6:14-15)

The AI says this verse references Isaiah 52:7 "regarding the 'gospel of peace' as part of the armor of God." That isn't at all true. It has three words in common with Isaiah 52:7, "good news" which means "gospel" and "peace." This is a very weak foundation for saying there is a reference. If it is a reference, then there is a problem with the word "readiness" because Paul isn't talking about the gospel, but instead the readiness of the gospel, meaning always being ready to share the good news. The shoes represent that readiness.

So there is no New Testament quote of Isaiah 52:7 that helps us to understand what the entire verse is saying.

That's a good thing because Isaiah 52:7 ends with a statement that can be understood two ways: "… says to Zion, 'Your God reigns!'." That could be a spiritual reign or a physical reign. In the context of the chapter that we have seen so far, which is the end of the anti-Christ's reign, the awakening of Jerusalem, and the Second Coming, this reign is physical.

Also, we are told "Your God reigns" is the good news. It isn't the New Covenant good news that Jesus has come to die for our sins.

The voice of Your watchmen! They lift up their voices;
They shout joyfully together;
For they will see with their own eyes
When Yahweh returns to Zion.
9Break forth, shout joyfully together,
You waste places of Jerusalem;
For Yahweh has comforted His people;
He has redeemed Jerusalem.
10Yahweh has bared His holy arm
In the sight of all the nations,
That all the ends of the earth may see
The salvation of our God. (Isaiah 52:8-10)

There are two more phrases here that are a problem for the church's interpretation. The first is "When Yahweh returns to Zion," which means that Yahweh resided in Jerusalem before and will now return. There was only one time when Yahweh resided in Jerusalem; that was during the time of Solomon's temple. Therefore the return has not yet happened. Prophecy tells us there will be a future time, after the Second Coming.

The other phrase is "In the sight of all the nations." Ezekiel uses this phrase as well to describe an event that everyone will be able to see. In Ezekiel's case, in chapters 38 and 39, the event is the destruction from above of the forces attacking Israel. Here, it is the Second Coming.

In case someone would say this is only a spiritual return of God, the verse says, "they will see with their own eyes when Yahweh returns to Zion.

Depart, depart, go out from there,
Touch nothing unclean;
Go out of the midst of her, purify yourselves,
You who carry the vessels of Yahweh.
12But you will not go out in haste,
Nor will you go as those who flee;
For Yahweh will go before you,
And the God of Israel will be your rear guard. (Isaiah 52:11-12)

What group of people is being spoken to here? This verse is about a mostly unknown event that happens just before the Second Coming. I mentioned earlier that some of the people in Israel escape capture and death by the forces of the anti-Christ. They are protected for the 3½ years that the anti-Christ rules Jerusalem. Then they return to Jerusalem, with Jesus leading them and the power of God protecting their "6 o'clock."

Behold, My Servant will prosper;
He will be high and lifted up and greatly exalted.
14Just as many were appalled at you, My people,
So His appearance was marred more than any man
And His form more than the sons of men.
15Thus He will sprinkle many nations,
Kings will shut their mouths on account of Him;
For what had not been told them they will see,
And what they had not heard they will understand. (Isaiah 52:13-15)

My Servant Will Prosper

Churchianity understands these two verses to refer to Jesus in the First Coming. Jesus himself said that he will be lifted up, but he meant "on a cross." He also prospered in the sense that he did all that he intended to do in that coming.

These are incomplete, however. There must be a "prosper" where Jesus accomplishes everything that God wants, including becoming the ruler of Earth. There must be an "exalted" where Jesus is exalted by everyone on Earth.

These verses set no limit on "prosper" or "exalted," so they must be speaking of that completion.

Perhaps this verse is intended to have dual-fulfilment, once, incompletely, in the First Coming, with the Second Coming being the complete fulfillment. What Jesus says is consistent with that.

Therefore this verse is about the Second Coming, as the rest of this chapter is also, but echoes of it can be seen in the First Coming.

His Appearance was Marred

Churchianity understands verse 14 to be a statement about how Jesus looked after his treatment before being crucified. There is no New Testament verse that quotes this verse. There is no mention of his face being badly beaten. When Thomas seeks proof, he wants to see the holes, not the face. There isn't any Biblical support for this idea. This idea, however, is used as an explanation for why people failed to recognize Jesus after his resurrection. A better explanation is that they are just not expecting to see him alive.

The New Testament says that the soldiers "spit in His face and beat Him with their fists" and "struck Him with the palms of their hands." Isaiah 50:6 says that He offered His cheeks to those who "plucked out the beard". That's horrible treatment, but is it "more than any man?" Is that the worst beating that the soldiers had given to any man in their custody? We have to consider why the soldiers felt the need to brutalize Jesus. Who would they brutalize more:

• A man who claimed to be the king of the Jews, but hadn't done anything bad to anyone, or
• A man who had led a revolt against the Romans and killed Roman soldiers; perhaps someone like Barrabbas

It seems then that there were people they had more reason to abuse more than they abused Jesus. So the verses above don't seem like a reasonable description of that abuse of Jesus.

One possibility is that "His appearance was marred more than any man" and "His form more than the sons of men" are hyperbolic - overstated for effect. There is always a danger with hyperbolic statements that they aren't "hyper" enough. This can happen when the overstatement is a literal possibility. Therefore the reader doesn't recognize the hyperbolicity and takes the words literaly. Here, there will always be one person who was the most abused by the Roman soldiers, so it's a bad place to use hyperbolicity. Taken literally, the statements look like exaggerations to deceive, and therefore lies. It seems to me that God is wise enough not to make that error.

If they aren't hyperbolic statements, they could be prophecies of events to come. That would be consistent with what we've seen in this chapter, which is about events leading up to the Second Coming. There are prophecies that are consistent with that general idea, but that is far outside the scope of this study.

It's also possible that this is meant to have a dual-fulfilment.

Sprinkle Many Nations

Whether the verses are speaking about the First Coming or Second Coming, the idea is that his blood covers all people, Gentiles as well.

Romans 15:21 Quote

The AI says that Romans 15:21 quotes verse 15 regarding the spread of the gospel to the nations. That is explicitly not what Paul is saying in Romans. Here is that verse and verse 20 for context.

While I take pains to preach the good news, not where the name of the Messiah is invoked, lest I build on an unusual foundation. ²¹ But just as it is written: "Those who had not been told about him shall see him, and those who have not heard shall be convinced.”

Paul is saying that he does not take the gospel message to places where the Messiah is already taught because it’s difficult to build on a bad foundation. He’s speaking about the Jews and their complete misunderstanding of who and what the Messiah would be. They were expecting someone completely different than the Jesus they got. In those cases, Paul would have had to start by tearing down what they already believed. Paul continues, saying he does this in fulfillment of Isaiah 52:15 that those who had never seen him or heard of him would be convinced. Convinced when? When he returns. That’s what Isaiah 52 is about.

So Paul is saying they will not believe until they hear him and see him, so he doesn't try to teach them now. He continues in the next verse to say that experience has taught him that these people just cause delays for him.