Isaiah 52:1Meaning & Commentary from the Church Fathers

Who else embodies this glory but the Lord of glory, who is Christ? The divine Psalmist does not say to Him, “My glory arise” (Psalm 56:9), and he speaks of all who trust in Him, stating, “You are the praise of their strength” (Psalm 88:18). The manner in which we shall be clothed in glory and strength is elucidated by the astute Paul, who instructs us to “Put on our Lord Jesus Christ, and do not make provision for the flesh” (Romans 13:14), adding, “For as many of you as have been baptized into Christ have put on Christ” (Galatians 3:27). Similarly, the prophet Isaiah, in depicting the Church as a woman adorned with beautiful garments, proclaims, “Let my soul rejoice in the Lord; for he has clothed me with the garment of salvation, and with the robe of righteousness” (Isaiah 61:10). Thus, Christ serves as the most splendid and spiritual garment of joy for every saint, empowering us with strength and glory. The Church is labeled the holy city because she has been sanctified, not through adherence to the law (which cannot perfect anyone) (Hebrews 7:19), but through her conformity to Christ and participation in His divine nature, facilitated by the communion of the Holy Spirit, who sealed us for the day of redemption, cleansing us from all impurities and liberation from all moral filth. We have been justified by faith in Him, enriched with security in all matters, as if surrounded by His grace, which wards off all diabolical assaults and rebellions from opposing forces. He teaches this when addressing Zion or Jerusalem, the Church of the living God, declaring, “Therefore the uncircumcised and unclean shall not enter in you.” This may also be historically interpreted; the uncircumcised and unclean signify the nations surrounding Jerusalem, who, lacking the knowledge of the true God by nature and untrained by the law, frequently waged war against the descendants of Israel, often achieving victories over them, as though trampling them underfoot. However, based on this historical event, we can discuss spiritual matters. Legions of demons, the dark forces of this present age along with filthy Satan, stomp on the souls yet to be born of God, as if passing through them, since there is no one to stop them or provide assistance. But when these souls enter into fellowship with God and receive Him through His own power and glory, then the authority of these powers is broken, as it is written, “The angel of the Lord encamps around those who fear Him and delivers them” (Psalm 33:8). Thus, the uncircumcised and unclean can be understood as the vile and filthy powers, filled with evil and hostility, which generate all uncleanness.

It is referred to as the city of the sanctuary—signifying both the sanctuary because of the temple built within it, and the holy place, due to God's presence, for it uniquely received the law in all the earth. Thus, post the resurrection of the Savior, the graves of the saints were opened in the holy city (Matt. 27:53). Despite this fact, concerning his blasphemies and actions against the Lord (Matt. 27), he could not be regarded as holy. Furthermore, the promise remains that if he is resurrected, takes on strength and glory, no uncircumcised or defiled entity shall pass through him, resonating with the Apostle Paul’s teachings: what partnership is there between righteousness and lawlessness; what fellowship between light and darkness; what harmony between Christ and Belial; what part does a believer have with an unbeliever; what agreement has the temple of God with idols (2 Cor. 6:14-15)? All this, as we have begun to discuss, pertains to the state of the soul, which, through repentance, could regain its former power, thus becoming the dwelling place of the Holy One and the temple of God, free from any vile or unclean thoughts (λογισμος). It is written regarding such thoughts: Cleanse me from my secret faults, and from my hidden sins spare Thy servant: if you do not possess me, then I shall be blameless, and I shall be cleansed from great sin (Psalm 18:13-14). The promises made to Zion and Jerusalem are not directed towards stones and earth but rather to the inhabitants of Jerusalem, who persecuted the prophets and stoned those sent to them (Matthew 23:37), ultimately even laying hands upon the Son of God. Those who had fallen through the suffering of Christ arose at His resurrection, as many thousands among the Jews believed, and the remnant was saved. This same principle applies to the Church, which is the pinnacle and aim of the world. If she falters into heresy, she is called to emerge from it and reclaim the garments of her original faith. If she rises, the rewards of holiness and self-discipline are promised to her, so that the uncircumcised and unclean shall not pass through her. This guidance does not pertain merely to physical circumcision but rather to the purity or impurity of deeds; thus, those who indulge in carnal pleasures and desires are deemed uncircumcised and unclean. Ultimately, Jeremiah addressed those who are circumcised in flesh but not in spirit, declaring that while not all Gentiles are physically circumcised, neither are all of Israel circumcised in their hearts (Jeremiah 9:26). Likewise, the blessed apostle, while discussing virginity, self-control, and marriage, remarked: If a man is called to be circumcised, he should not uncircumcise himself; if a man is called while uncircumcised, he should not circumcise himself (1 Cor. 7:18). In essence, he seems to convey: if someone is called and believes while unmarried, he should remain single; conversely, if he is married and believes in Christ, he should not divorce. This principle extends not just to circumcision and uncircumcision but also to freedom and servitude, positioning virgins and those who abstain from marriage as free, while those who honor their spouses are likened to servants. For it is beyond our capacity, after circumcision, to voluntarily revert to uncircumcision, akin to those described in the book of Maccabees who made themselves uncircumcised (1 Macc. 1:15), which refers to sons and not their fathers. Moreover, anyone referred to as free is more than a servant of Christ (1 Cor. 7:22), for in the baptism of Christ, distinctions between Jew and Gentile, Greek and barbarian, man and woman, free and slave are abolished (Rom. 10:12; Gal. 3:28; Col. 3:11).

Additionally, it is said: Say unto the children of Zion, Thy Saviour cometh; His reward is with Him, and His recompense before Him. And they shall call them a holy nation, redeemed of the Lord, and they shall call thee a sought after city, not forsaken (Is. 62:11-12). Furthermore, the apostle Paul clarifies this point when he writes: Christ loved the church and gave himself up for her, that he might sanctify her by cleansing her with the bath of water through the word; that he might present her to himself a glorious church, not having spot or blemish or any such thing, but that she might be holy and blameless (Eph. 5:25-27).