This passage is an oracle of hope from Second-Isaiah, the second major section of the Book of Isaiah (Isaiah 40-55). The focus of today’s passage, as with all of Second-Isaiah, is the anticipated return of Judah to Jerusalem from exile in Babylon. It dates from the last third of the sixth century BCE. In the introductory passage to Second-Isaiah, Isa. 40:1-11 (see Advent 2), we read of the divine calling of the prophet to ‘Comfort my people’ (Isa. 40:1), a theme repeated in today’s reading in v. 9. Israel is to find encouragement in the reminder of the greatness of God and in the announcement of God’s presence with them (40:8-31). They need not only to hear, but to understand at a deep inner level, that, as the prophet proclaims, ‘Your God reigns.’ (Isa. 52.7)

Good news, then, is the theme at the heart of today’s text. Second Isaiah refers earlier to good news coming out of Zion (40:9), and mentions an agent of good news whom God will send to Jerusalem (41:27). Isaiah 52 pictures this agent on the mountains. The watchmen in Jerusalem see him and joyfully convey the message (v. 8). The coming of this agent of good news is a beautiful sight to behold (v. 7).

Our familiarity with the words of v. 7 may dull the effect of the striking metaphor of ‘beautiful feet’. The prophet uses this metaphor to express the joy that comes with the messenger and his proclamation of peace. The reference to the feet of the messenger, rather than to their voice or face, suggests a number of points about this proclamation of good news. First, there is movement in this message. The messenger comes, which was also the message of Advent. God does not leave his people in limbo, but takes the initiative in their deliverance. God comes to them in their desperation and need. Second, while the joy associated with the coming of this messenger may give the impression of haste and impatience, the means of God’s coming is still slow even if sure. It may be lowly, even dirty like human feet walking a dusty road. It can be as messy and uncomfortable as the birth of a baby in an animal stall. And sometimes is takes a word of encouragement or urging for God’s people to respond fully and joyfully to this coming of God’s messenger (cf. vv. 11-12). Nevertheless, God’s coming is still a most beautiful event as is the news of it. Going out to meet the messenger will not be overshadowed by fear of what might be conveyed or by thoughts of flight.

Secondly, the news of peace is coming from the mountains. The word ‘mountain’ is common in Second-Isaiah, especially as a place of rejoicing (cf. 40:9; 44:23). The levelling of mountains by God is a common metaphor to represent the overcoming of obstacles (40:4, 12, 15; 42:15). However, the mountains of Isa. 52:7 may have additional meanings. There may be a more literal meaning. Along the eastern flank of Babylonia are the mountains of Persia. It was over these mountains that the liberator of God’s people, God’s ‘anointed’ one, king Cyrus, was to come (45:1). Cyrus is the only non-Israelite who is given the title ‘anointed’ (Messiah) in the Bible. News of his advent and his conquests reached the Judean exiles some years before they were finally free to return home. Those in exile could see God’s action unfolding in the context of imminent political events. On the other hand, the mountains were the place where the gods dwelt in the minds of ancient Near Eastern people. This coming from the mountains echoes the many times God is seen to have come to his people in the past (cf. Judg. 5:3-5).

In the poetic parallelism of v. 7 ‘peace’, ‘good news’ and ‘salvation’ are all identified with the key proclamation, ‘your God reigns’. These three things define the reign of God. On the other hand, genuine ‘peace’, ‘good news’ and ‘salvation’ are only defined in terms of the reign of God. As the text progresses it is clear the writer envisages the reign of God as something that will be visible to all nations (v. 10). During the sixth century and earlier, the Judeans had been subject to raids by hostile bands from neighbouring lands. Now the prophet anticipates a new situation where Israel’s neighbours will recognise God at work in the changing circumstances of his people. Second-Isaiah shows that the experience of exile made the Judeans aware that their faith was not just a private arrangement for their benefit alone, but rather part of God’s love and purpose for all people. It had a public dimension and in turn the breaking forth of God into public affairs was indeed good news for all.

The state and fate of Jerusalem are taken in Isaiah 52 as the measure of the work of God among God’s people. The city and the temple had been in ruins for several decades but now the prophet sees a time coming when the worship of God will be renewed there. It would be some years before Zerubbabel, Nehemiah and Ezra lead the returned exiles in rebuilding the walls of Jerusalem and the (second) temple. It would be destroyed again in 70 CE, then by the Romans. As Christians read the words of v. 10, their meaning is transferred to events in Jerusalem at another time, that of the birth and the beginning of the ministry of Jesus. Verse 10 is even quoted, in combination with other verses from Second-Isaiah, in reference to John the Baptist’s ministry (Lk. 3:4-6; cf. Isa. 40:5; 49:11). John is seen in the Gospels as the messenger who heralds the coming of the Lord, even as the messengers in Isaiah 52 are envisaged doing. It is important, however, to remember that ‘the salvation of our God’ that we see focussed in Christ belongs to the ongoing work of God in all times and places, and among all peoples. It is our part in this universal love of God that must lead us to ‘break forth together in singing’ again this Christmas.

Psalm 98

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