Isaiah 52:9
Break forth in joy, sing together, O ruins of Jerusalem, for the LORD has comforted His people; He has redeemed Jerusalem.
Break forth
The phrase "break forth" in Isaiah 52:9 suggests a sudden and exuberant expression of joy. In the Hebrew text, the word used is "פָּצַח" (patsach), which conveys the idea of bursting out or breaking through. This imagery is powerful, evoking the sense of an overwhelming, irrepressible joy that cannot be contained. Historically, this reflects the anticipation and excitement of the Israelites as they envision the end of their captivity and the restoration of Jerusalem. The call to "break forth" is an invitation to express unrestrained joy in response to God's redemptive work.

together
The word "together" emphasizes unity and collective action. In the context of Isaiah 52:9, it signifies the communal aspect of worship and celebration. The Hebrew word "יַחַד" (yachad) underscores the importance of coming together as a community to rejoice in God's deliverance. This unity is not just physical but also spiritual, as the people of God join their hearts and voices in praise. The historical context of the Israelites returning from exile highlights the significance of communal restoration and the shared experience of God's salvation.

into joy
The transformation "into joy" indicates a profound change from sorrow to happiness. The Hebrew root "רָנַן" (ranan) is often associated with singing and shouting for joy. This transformation is not merely emotional but deeply spiritual, reflecting the renewal and hope that come from God's intervention. The phrase captures the essence of the Gospel message, where mourning is turned into dancing, and despair is replaced with hope. It is a reminder of the joy that comes from experiencing God's grace and mercy.

sing
The command to "sing" is a call to vocalize praise and thanksgiving. In Hebrew, the word "שִׁיר" (shir) is used, which is often associated with songs of worship and celebration. Singing is a powerful expression of faith and gratitude, and it plays a central role in the worship practices of the Israelites. The act of singing together reinforces the communal aspect of worship and serves as a testimony to God's faithfulness. It is an invitation to participate in the joyous proclamation of God's salvation.

you ruins of Jerusalem
The phrase "you ruins of Jerusalem" addresses the desolate state of the city, which had been destroyed and left in ruins. The Hebrew word "חָרְבָּה" (chorbah) refers to a place that has been laid waste. This imagery serves as a stark contrast to the joy and restoration that God promises. The ruins symbolize the consequences of sin and disobedience, but they also set the stage for God's redemptive work. The call to sing from the ruins is a powerful testament to God's ability to bring life and hope out of desolation.

for the LORD
The focus on "the LORD" highlights the centrality of God in the narrative of redemption. The Hebrew name "יְהוָה" (YHWH) is used, emphasizing God's covenant relationship with His people. It is a reminder that the source of joy and restoration is not human effort but divine intervention. The LORD is the one who initiates and accomplishes the work of salvation, and He is worthy of all praise and glory. This acknowledgment of God's sovereignty and faithfulness is foundational to the message of Isaiah.

has comforted
The phrase "has comforted" speaks to the compassionate nature of God. The Hebrew word "נִחַם" (nacham) conveys the idea of consolation and relief from distress. God's comfort is not superficial but deeply transformative, addressing the root causes of sorrow and pain. In the context of Isaiah, this comfort is linked to the promise of deliverance and restoration for the people of Israel. It is a reassurance of God's presence and care, even in the midst of suffering and exile.

His people
The term "His people" underscores the special relationship between God and the Israelites. The Hebrew word "עַמּוֹ" (ammo) reflects the covenantal bond that God has established with His chosen people. This relationship is characterized by love, faithfulness, and commitment. The comfort and restoration promised in Isaiah 52:9 are rooted in this covenant, highlighting God's unwavering dedication to His people. It is a reminder of the identity and calling of the Israelites as God's treasured possession.

He has redeemed
The phrase "He has redeemed" captures the essence of God's saving work. The Hebrew word "גָּאַל" (ga'al) refers to the act of buying back or rescuing from bondage. Redemption is a central theme in the Bible, pointing to God's intervention to deliver His people from sin and oppression. In the context of Isaiah, it speaks to the liberation of the Israelites from exile and the restoration of their homeland. This act of redemption foreshadows the ultimate redemption through Jesus Christ, who delivers humanity from the bondage of sin.

Jerusalem
The mention of "Jerusalem" is significant, as the city holds a central place in the religious and cultural identity of the Israelites. In Hebrew, "יְרוּשָׁלַיִם" (Yerushalayim) is not just a geographical location but a symbol of God's presence and the center of worship. The restoration of Jerusalem represents the fulfillment of God's promises and the reestablishment of His kingdom. It is a powerful image of hope and renewal, pointing to the future glory of the New Jerusalem in the eschatological vision of the Bible.

Persons / Places / Events
1. Jerusalem
The capital city of Israel, often symbolizing the spiritual center of God's people. In this context, it represents the people of God who have experienced desolation but are now called to rejoice.

2. The LORD (Yahweh)
The covenant-keeping God of Israel, who brings comfort and redemption to His people.

3. The People of God
Refers to the Israelites who have been in exile and are now receiving the promise of restoration and redemption.

4. The Ruins of Jerusalem
Symbolic of the devastation and desolation experienced by the people due to their disobedience and subsequent exile.

5. Redemption
The act of God delivering His people from bondage, both physically from exile and spiritually from sin.
Teaching Points
Joy in Restoration
The call to "break forth in joy" reminds us that God's restoration brings profound joy. As believers, we are encouraged to rejoice in the spiritual restoration we have through Christ.

God's Comfort
The comfort of the LORD is a recurring theme. In times of personal desolation, we can find solace in God's promises and His presence.

Redemption through Christ
Just as God redeemed Jerusalem, He has redeemed us through Jesus Christ. This redemption is both a present reality and a future hope.

Community in Worship
The call to "sing together" highlights the importance of communal worship. As a church, we are called to unite in praise and thanksgiving for God's work in our lives.

Hope in Desolation
Even in the "ruins," there is hope. God's promises assure us that desolation is not the end, but a precursor to His redemptive work.
Bible Study Questions
1. How does the historical context of Jerusalem's ruins enhance our understanding of God's promise in Isaiah 52:9?

2. In what ways can we experience and express the joy of God's redemption in our daily lives?

3. How does the theme of comfort in Isaiah 52:9 relate to the comfort offered by Jesus in the New Testament?

4. What role does community play in experiencing and celebrating God's redemption, as suggested by the call to "sing together"?

5. How can we apply the hope of restoration in Isaiah 52:9 to situations of personal or communal desolation today?
Connections to Other Scriptures
Isaiah 40:1-2
This passage also speaks of comfort for God's people, emphasizing the theme of divine consolation and forgiveness.

Psalm 126:1-3
Describes the joy and restoration experienced by the Israelites upon their return from captivity, paralleling the joy mentioned in Isaiah 52:9.

Luke 2:10-11
The announcement of Jesus' birth as good news of great joy, connecting the theme of divine intervention and redemption.

Revelation 21:2-4
The vision of the New Jerusalem, where God dwells with His people, wiping away every tear, echoing the ultimate comfort and redemption.
The Redemption of JerusalemE. Johnson Isaiah 52:1-12
The Liberty of the ChurchW. Clarkson Isaiah 52:2-9
Expectation and AccomplishmentF. B. Meyer, B. A.Isaiah 52:8-12
Eye to EyeA. B. Davidson, D. D.Isaiah 52:8-12
Eye to EyeR. Macculloch.Isaiah 52:8-12
The Return from ExileF. B. Meyer, B.A.Isaiah 52:8-12
Matter for Joy and PraiseIsaiah 52:9-10
The Return of the Jewish NationH. McNeile, M. A.Isaiah 52:9-10
People
Isaiah
Places
Egypt, Jerusalem, Zion
Topics
Aloud, Break, Cause, Comfort, Comforted, Comforteth, Forth, Jerusalem, Joy, Joyfully, Melody, O, Places, Redeemed, Ruins, Shout, Sing, Singing, Songs, Sounds, Waste, Wastes
Dictionary of Bible Themes
Isaiah 52:9

     1315   God, as redeemer
     5805   comfort
     7241   Jerusalem, significance
     7960   singing
     7963   song
     8416   encouragement, promises

Isaiah 52:7-10

     2428   gospel, descriptions

Isaiah 52:8-9

     8288   joy, of Israel

Isaiah 52:9-10

     5029   knowledge, of God
     5816   consciousness

Isaiah 52:9-12

     6722   redemption, OT

Library
Clean Carriers
'Be ye clean, that bear the vessels of the Lord.'--ISAIAH lii. 11. The context points to a great deliverance. It is a good example of the prophetical habit of casting prophecies of the future into the mould of the past. The features of the Exodus are repeated, but some of them are set aside. This deliverance, whatever it be, is to be after the pattern of that old story, but with very significant differences. Then, the departing Israelites had spoiled the Egyptians and come out, laden with silver
Alexander Maclaren—Expositions of Holy Scripture

The Great Revival
Now, leaving the figure, which is a very great one, I would remind you that its meaning is fully carried out, whenever God is pleased to send a great revival of religion. My heart is glad within me this day, for I am the bearer of good tidings. My soul has been made exceedingly full of happiness, by the tidings of a great revival of religion throughout the United States. Some hundred years, or more, ago, it pleased the Lord to send one of the most marvellous religious awakenings that was ever known;
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Vanguard and Rereward of the Church
I shall first consider this as it respects the church of God; and then, in the second place, I shall endeavour to consider it as it respects us, as individual believers. May God comfort our hearts while considering this precious truth! I. First, consider THE WHOLE CHURCH OF GOD AS AN ARMY. Remember that part of the host have crossed the flood; a large part of the army are standing this day upon the hills of glory; having overcome and triumphed. As for the rear, it stretches far into the future; some
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

"Take My Yoke Upon You," &C.
Matt. xi. 29.--"Take my yoke upon you," &c. Christianity consists in a blessed exchange of yokes between Christ and a pious soul. He takes our uneasy yoke, and gives his easy yoke. The soul puts upon him that unsupportable yoke of transgressions, and takes from him the portable yoke of his commandments. Our burden was heavy, too heavy for angels, and much more for men. It would crush under it all the strength of the creatures, for who could endure the wrath of the Almighty? Or, "what could a man
Hugh Binning—The Works of the Rev. Hugh Binning

Jesus, the Great Object of Astonishment.
A COMMUNION ADDRESS AT MENTONE. "Behold, My Servant shall deal prudently, He shall be exalted and extolled, and be very high. As many were astonied at Thee; His visage was so marred more than any man, and His form more than the sons of men; so shall He sprinkle many nations; the kings shall shut their mouths at Him: for that which had not been told them shall they see; and that which they had not heard shall they consider."--Isaiah lii. 13-15. JESUS, THE GREAT OBJECT ASTONISHMENT. OUR Lord Jesus
Charles Hadden Spurgeon—Till He Come

If Then the Prophets Prophesied that the Son of God was to Appear Upon The...
If then the prophets prophesied that the Son of God was to appear upon the earth, and prophesied also where on the earth and how and in what manner He should make known His appearance, and all these prophecies the Lord took upon Himself; our faith in Him was well-founded, and the tradition of the preaching (is) true: that is to say, the testimony of the apostles, who being sent forth by the Lord preached in all the world the Son of God, who came to suffer, and endured to the destruction of death
Irenæus—The Demonstration of the Apostolic Preaching

Elucidations.
I. (Princes and kings, [154]p. 13.) How memorable the histories, moreover, of Nebuchadnezzar [1609] and his decrees; of Darius [1610] and his also; but especially of Cyrus and his great monumental edict! [1611] The beautiful narratives of the Queen of Sheba and of the Persian consort of Queen Esther (probably Xerxes) are also manifestations of the ways of Providence in giving light to the heathen world through that "nation of priests" in Israel. But Lactantius, who uses the Sibyls so freely, should
Lactantius—The divine institutes

That the Ruler Should be Pure in Thought.
The ruler should always be pure in thought, inasmuch as no impurity ought to pollute him who has undertaken the office of wiping away the stains of pollution in the hearts of others also; for the hand that would cleanse from dirt must needs be clean, lest, being itself sordid with clinging mire, it soil whatever it touches all the more. For on this account it is said through the prophet, Be ye clean that bear the vessels of the Lord (Isai. lii. 11). For they bear the vessels of the Lord who undertake,
Leo the Great—Writings of Leo the Great

The Awakening of Zion
'Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old.'--ISAIAH li. 9. 'Awake, awake; put on thy strength, O Zion.'--ISAIAH lii. 1. Both these verses are, I think, to be regarded as spoken by one voice, that of the Servant of the Lord. His majestic figure, wrapped in a light veil of obscurity, fills the eye in all these later prophecies of Isaiah. It is sometimes clothed with divine power, sometimes girded with the towel of human weakness, sometimes
Alexander Maclaren—Expositions of Holy Scripture

Remaining Books of the Old Testament.
1. The divine authority of the Pentateuch having been established, it is not necessary to dwell at length on the historical books which follow. The events which they record are a natural and necessary sequel to the establishment of the theocracy, as given in the five books of Moses. The Pentateuch is occupied mainly with the founding of the theocracy; the following historical books describe the settlement of the Israelitish nation under this theocracy in the promised land, and its practical operation
E. P. Barrows—Companion to the Bible

Councils of Ariminum and Seleucia.
Part I. History of the Councils. Reason why two Councils were called. Inconsistency and folly of calling any; and of the style of the Arian formularies; occasion of the Nicene Council; proceedings at Ariminum; Letter of the Council to Constantius; its decree. Proceedings at Seleucia; reflections on the conduct of the Arians. 1. Perhaps news has reached even yourselves concerning the Council, which is at this time the subject of general conversation; for letters both from the Emperor and the Prefects
Athanasius—Select Works and Letters or Athanasius

Place of Jesus in the History of the World.
The great event of the History of the world is the revolution by which the noblest portions of humanity have passed from the ancient religions, comprised under the vague name of Paganism, to a religion founded on the Divine Unity, the Trinity, and the Incarnation of the Son of God. It has taken nearly a thousand years to accomplish this conversion. The new religion had itself taken at least three hundred years in its formation. But the origin of the revolution in question with which we have to do
Ernest Renan—The Life of Jesus

Christ all and in All.
(Colossians iii. 11.) Christ is all to us that we make Him to be. I want to emphasize that word "all." Some men make Him to be "a root out of a dry ground," "without form or comeliness." He is nothing to them; they do not want Him. Some Christians have a very small Saviour, for they are not willing to receive Him fully, and let Him do great and mighty things for them. Others have a mighty Saviour, because they make Him to be great and mighty. If we would know what Christ wants to be to us, we
Dwight L. Moody—The Way to God and How to Find It

Bunsen's Biblical Researches.
When geologists began to ask whether changes in the earth's structure might be explained by causes still in operation, they did not disprove the possibility of great convulsions, but they lessened necessity for imagining them. So, if a theologian has his eyes opened to the Divine energy as continuous and omnipresent, he lessens the sharp contrast of epochs in Revelation, but need not assume that the stream has never varied in its flow. Devotion raises time present into the sacredness of the past;
Frederick Temple—Essays and Reviews: The Education of the World

The Gospel Message, Good Tidings
[As it is written] How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! T he account which the Apostle Paul gives of his first reception among the Galatians (Galatians 4:15) , exemplifies the truth of this passage. He found them in a state of ignorance and misery; alienated from God, and enslaved to the blind and comfortless superstitions of idolatry. His preaching, accompanied with the power of the Holy Spirit, had a great and marvellous effect.
John Newton—Messiah Vol. 2

First Ministry in Judæa --John's Second Testimony.
(Judæa and Ænon.) ^D John III. 22-36. ^d 22 After these things came Jesus and his disciples into the land of Judæa [That is, he left Jerusalem, the capital of Judæa, and went into the rural districts thereof. We find him there again in John xi. and Luke xiii.-xviii. He gained disciples there, but of them we know but few, such as Mary, Martha, Lazarus, Simeon, and Judas Iscariot]; and there he tarried with them [It is not stated how long he tarried, but it may have been from
J. W. McGarvey—The Four-Fold Gospel

Appendix viii. Rabbinic Traditions About Elijah, the Forerunner of the Messiah
To complete the evidence, presented in the text, as to the essential difference between the teaching of the ancient Synagogue about the Forerunner of the Messiah' and the history and mission of John the Baptist, as described in the New Testaments, we subjoin a full, though condensed, account of the earlier Rabbinic traditions about Elijah. Opinions differ as to the descent and birthplace of Elijah. According to some, he was from the land of Gilead (Bemid. R. 14), and of the tribe of Gad (Tanch. on
Alfred Edersheim—The Life and Times of Jesus the Messiah

"For what the Law could not Do, in that it was Weak through the Flesh, God Sending his Own Son in the Likeness of Sinful Flesh,
Rom. viii. 3.--"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh." For what purpose do we meet thus together? I would we knew it,--then it might be to some better purpose. In all other things we are rational, and do nothing of moment without some end and purpose. But, alas! in this matter of greatest moment, our going about divine ordinances, we have scarce any distinct or deliberate
Hugh Binning—The Works of the Rev. Hugh Binning

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it
John Cunningham—The Ordinance of Covenanting

How Christ is to be Made Use Of, as the Way, for Sanctification in General.
Having shown how a poor soul, lying under the burden of sin and wrath, is to make use of Jesus Christ for righteousness and justification, and so to make use of him, go out to him, and apply him, as "he is made of God to us righteousness," 1 Cor. i. 30, and that but briefly. This whole great business being more fully and satisfactorily handled, in that forementioned great, though small treatise, viz. "The Christian's Great Interest," we shall now come and show, how a believer or a justified soul
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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