Isaiah 52:12

propriety of the correction, both in regard to sense and elegance, is evident. Verse 11 Depart ye, depart ye, go ye out from thence - The Prophet Jeremiah seems to have had his eye on this passage of Isaiah, and to have applied it to a subject directly opposite. It is here addressed by the prophet in a way of encouragement and exhortation to the Jews coming out of Babylon. Jeremiah has given it a different turn, and has thrown it out, as a reproach of the heathen upon the Jews when they were driven from Jerusalem into captivity: - "Depart; ye are polluted, depart; depart ye, forbear to touch. Yea, they are fled, they are removed: they shall dwell here no more." Lam 4:15 . Of the metrical distribution of these lines, see the Prelim. Dissert., p. 58 note. Verse 13 My servant shall deal prudently - ישכיל yaskil, shall prosper, or act prosperously. The subject of Isaiah's prophecy, from the fortieth chapter inclusive, has hitherto been, in general, the deliverance of the people of God. This includes in it three distinct parts; which, however, have a close connection with one another; that is, 1. The deliverance of the Jews from the captivity of Babylon; 2. The deliverance of the Gentiles from their miserable state of ignorance and idolatry; and, 3. The deliverance of mankind from the captivity of sin and death. These three subjects are subordinate to one another; and the two latter are shadowed out under the image of the former. They are covered by it as by a veil; which however is transparent, and suffers them to appear through it. Cyrus is expressly named as the immediate agent of God in effecting the first deliverance. A greater person is spoken of as the Agent who is to effect the two latter deliverances, called the servant, the elect, of God, in whom his soul delighteth; Israel, in whom God will be glorified. Now these three subjects have a very near relation to one another; for as the Agent who was to effect the two latter deliverances, - that is, the Messiah, - was to be born a Jew, with particular limitations of time, family, and other circumstances; the first deliverance was necessary in the order of providence, and according to the determinate counsel of God, to the accomplishment of the two latter deliverances; and the second deliverance was necessary to the third, or rather was involved in it, and made an essential part of it. This being the case, Isaiah has not treated the three subjects as quite distinct and separate in a methodical and orderly manner, like a philosopher or a logician, but has taken them in their connective veiw. He has handled them as a prophet and a poet; he has allegorized the former, and under the image of it has shadowed out the two latter: he has thrown them all together, has mixed one with another, has passed from this to that with rapid transitions, and has painted the whole with the strongest and boldest imagery. The restoration of the Jews from captivity, the call of the Gentiles, the redemption by Messiah, have hitherto been handled interchangeably and alternately. Babylon has hitherto been kept pretty much in sight; at the same time, that strong intimations of something much greater have frequently been thrown in. But here Babylon is at once dropped, and I think hardly ever comes in sight again; unless perhaps in Isa 55:12 , and Isa 57:14 . The prophet's views are almost wholly engrossed by the superior part of his subject. He introduces the Messiah as appearing at first in the lowest state of humiliation, which he had just touched upon before, ( Isa 50:5 , Isa 50:6 ), and obviates the offense which would be occasioned by it, by declaring the important and necessary cause of it, and foreshowing the glory which should follow it. This seems to me to be the nature and the true design of this part of Isaiah's prophecies; and this view of them seems to afford the best method of resolving difficulties, in which expositors are frequently engaged, being much divided between what is called the literal and the mystical sense, not very properly; for the mystical or spiritual sense is very often the most literal sense of all. Abarbanel seems to have had an idea of this kind, as he is quoted by Vitringa on Isa 49:1 , who thus represents his sentiments: Censet Abarbanel prophetam hic transitum facere a liberatione ex exilio Babylonico ad liberationem ex exilio Romano; et, quod hic animadversu dignum est, observat liberationem ex exilio Babylonico esse אות וראיה oth veraayah, signum et argumentum liberationis futurae; atque adeo orationem prophetae de duabus hisce liberationibus in superioribus concionibus saepe inter se permisceri. Verba ejus: "Et propterea verba, sive res, in prophetic superiore inter se permixtae occurrunt; modo de liberatione Babylonica, modo de liberatione extrema accipiendae, ut orationis necessitas exigit." Nullum hic vitium, nisi quod redemptionem veram et spiritualem a Messia vero Jesu adductam, non agnoscat. "Abarbanel supposes that the prophet here makes a transition from the deliverance from the Babylonish captivity to the deliverance from the Roman captivity; and (which is worthy of particular note) he observes that the deliverance from the Babylonish captivity is a sign and pledge of the future redemption; and that on this account it is we find in the preceding prophecies the circumstances of the two captivities intimately blended together. His words are the following: 'And, therefore, the words or subjects in the foregoing prophecy are very much intermixed; in one passage the redemption from the Babylonish captivity being treated of, in another the redemption from the general dispersion, as may be collected from the obvious import of the words.' No fault can be found with the above remark, except that the true and spiritual redemption procured by Jesus the Messiah is not acknowledged." - L. Verse 14 As many were astonished at thee "As many were astonished at him" - For עליך aleicha read עליו alaiv. So the Syriac, Chaldee, and Vulgate in a MS.; and so likewise two ancient MSS. His visage was so marred more than any man - Most interpreters understand this of the indignities offered to our blessed Lord: but Kimchi gives it another turn, and says, "It means the Jewish people, whom are considered by most nations as having an appearance different from all the people of the earth. "Poor Jews! they have in general a very disagreeable look, partly affected, and partly through neglect of neatness and cleanliness. Most Christians think they carry the impress of their reprobation on every feature of their face. However this may be, it should never be forgotten that the greatest men that ever flourished as kings, judges, magistrates, lawgivers, heroes, and poets, were of Jewish extraction. Isaiah was a Jew; so was Paul, and so was Jesus of Nazareth. Verse 15 So shall he sprinkle many nations - I retain the common rendering, though I am by no means satisfied with it. "יזה yazzeh, frequent in the law, means only to sprinkle: but the water sprinkled is the accusative case; the thing on which has על al or אל el. Θαυμασονται, ό, makes the best apodosis. ינהג yenahag would do. ינהרו yinharu is used Isa 2:2 ; Jer 31:12 ; Jer 51:14 , but is unlike. 'Kings shall shut,' etc., is good, but seems to want a first part." - Secker. Munster translates it, faciet loqui, (de se); and in his note thus explains it: יזה yazzeh proprie significat spargere et stillas disseminare; hic hero capitur pro loqui, et verbum disseminare. "יזה yazzeh properly signifies to sprinkle, and to scatter about drops; but it here means to speak, and to disseminate the word." This is pretty much as the Rabbins Kimchi and Sal. ben Belec explain it, referring to the expression of "dropping the word." But the same objection lies to this as to the common rendering; it ought to be על גוים(דבר)יזה yazzeh (debar) al goyim. Bishop Chandler, Defence, p. 148, says, "that to sprinkle is used for to surprise and astonish, as people are that have much water thrown upon them. And this sense is followed by the Septuagint." This is ingenious, but rather too refined. Dr. Duress conjectures that the true reading may be יהזו yechezu, they shall regard, which comes near to the θαυμασονται of the Septuagint, who seem to give the best sense of any to this place. "I find in my papers the same conjecture which Dr. Durell made from θαυμασονται in the Septuagint. And it may be added that חזה chazah is used to express 'looking on any thing with admiration,' Psa 11:7 ; Psa 17:15 ; Psa 27:4 ; Psa 63:2 ; Sol 6:13 . It is particularly applied to 'looking on God,' Exo 24:11 , and Job 19:26 . Gisbert Cuper, in Observ. lib. Job 2:1 , though treating on another subject, has some observations which show how nearly ὁραω and θαυμαζω are allied, which, with the peculiar sense of the verb חזה chazah above noted, add to the probability of θαυμασονται being the version of יחזו yechezu in the text: οἱ δε νυ λαοι Παντες ες αυτον ὁρωσι. Hesiod., id est. cum veneratione quadam adminantur. Hinc ὁραω et θαυμαζω junxit Themistius Or. 1: Ειτα παυσονται οἱ ανθρωποι προς σε μονον ὁρωνες, και σε μονον θαυμαζοντες. Theophrastus in Charact. c. 3. Ενθυμη ὡς αποβλεπουσιν εις σε οἱ ανθρωποι. Hence the rendering of this verse seems to be - "So many nations shall look on him with admiration Kings shall stop their mouths." Dr. Jubb. Does not sprinkling the nations refer to the conversion and baptism of the Gentiles? Many nations shall become proselytes to his religion. Kings shall shut their mouths at him - His Gospel shall so prevail that all opposition shall be finally overcome; and kings and potentates shall be overwhelmed with confusion, and become speechless before the doctrines of his truth. When they hear these declared they shall attentively consider them, and their conviction of their truth shall be the consequence. For that which had not been told them - The mystery of the Gospel so long concealed. See Rom 15:21 ; Rom 16:25 . Shall they see - With the eyes of their faith; God enlightening both organ and object. And that which they had not heard - The redemption of the world by Jesus Christ; the conversion of the Gentiles, and making them one flock with the converted Jews. - Trapp Introduction This chapter foretells the sufferings of the Messiah, the end for which he was to die, and the advantages resulting to mankind from that illustrious event. It begins with a complaint of the infidelity of the Jews, Isa 53:1 ; the offense they took at his mean and humble appearance, Isa 53:2 ; and the contempt with which they treated him, Isa 53:3 . The prophet then shows that the Messiah was to suffer for sins not his own; but that our iniquities were laid on him, and the punishment of them exacted of him, which is the meritorious cause of our obtaining pardon and salvation, Isa 53:4-6 . He shows the meekness and placid submission with which he suffered a violent and unjust death, with the circumstances of his dying with the wicked, and being buried with the great, Isa 53:7-9 ; and that, in consequence of his atonement, death, resurrection, and intercession, he should procure pardon and salvation to the multitudes, insure increasing prosperity to his Church, and ultimately triumph over all his foes, Isa 53:10 , Isa 53:11 . This chapter contains a beautiful summary of the most peculiar and distinguishing doctrines of Christianity. That this chapter speaks of none but Jesus must be evident to every unprejudiced reader who has ever heard the history of his sufferings and death. The Jews have endeavored to apply it to their sufferings in captivity; but, alas for their cause! they can make nothing out in this way. Allowing that it belongs to our blessed Lord, (and the best men and the best scholars agree in this), then who can read Isa 53:4 , Isa 53:5 , Isa 53:6 , Isa 53:8 , Isa 53:10 , without being convinced that his death was a vicarious sacrifice for the sins of mankind? On the first and second verses of this chapter I have received the following remarks from an unknown hand. Verse 1 Who hath believed our report? - The report of the prophets, of John the Baptist, and Christ's own report of himself. The Jews did not receive the report, and for this reason he was not manifested to them as the promised Messiah. 'He came unto his own, but his own received him not.' Before the Father he grew up as a tender plant: but to the Jews he was as a root out of a dry ground. 'He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.' Verse 2 For he shall grow up - Supposes something to have preceded; as it might be asked, what or who shall 'grow up before him,' etc. As the translation now stands, no correct answer can be given to this question. The translation then is wrong, the connection broken, and the sense obscured. זרוע zeroa, translated the arm, from the root zara. 1. To sow, or plant; also seed, etc. 2. The limb which reaches from the shoulder to the hand, called the arm; or more properly beginning at the shoulder and ending at the elbow. The translator has given the wrong sense of the word. It would be very improper to say, the arm of the Lord should grow up before him; but by taking the word in its former sense, the connection and metaphor would be restored, and the true sense given to the text. זרע zera signifies, not only the seed of herbs, but children, offspring, or posterity. The same word we find Gen 3:15 , where Christ is the Seed promised. See also Gen 22:17 , Gen 22:18 ; Gen 26:4 ; Gen 28:14 . Hence the Seed of the woman, the Seed promised to the patriarchs is, according to Isaiah, the Seed of the Lord, the Child born, and the Son given; and according to St. John, 'the Son of God, the only-begotten of the Father, full of grace and truth.' זרע then, in this place, should be understood to mean Jesus Christ, and him alone. To speak here of the manifestation of the arm or power of God would be irregular; but to suppose the text to speak of the manifestation of Jesus Christ would be very proper, as the whole of the chapter is written concerning him, particularly his humiliation and sufferings, and the reception he should meet with from the Jewish nation. "The first verse of this chapter is quoted Joh 12:38 , and the former part of the same verse Rom 10:16 . But no objection of importance can be brought forward from either of these quotations against the above explanation, as they are quoted to show the unbelief of the Jews in not receiving Christ as the promised Messiah." He hath no form nor comeliness "He hath no form nor any beauty" - Ουκ ειδος αυτῳ, ουδε αξιωμα, ἱνα ειδωμεν αυτον· ουδε θεωρια, ἱνα επιθυμωμεν αυτον. "He hath no form, nor any beauty, that we should regard him; nor is his countenance such that we should desire him." Symmachus; the only one of the ancients that has translated it rightly. Verse 3 Acquainted with grief - For וידוע vidua, familiar with grief, eight MSS. and one edition have וירע veyada, and knowing grief; the Septuagint, Syriac, and Vulgate read it ויודע veyodea. We hid as it were our faces from him "As one that hideth his face from us" - For וכמסתר uchemaster, four MSS. (two ancient) have וכמסתיר uchemastir, one MS. ומסתיר umastir. For פנים panim, two MSS. have פניו panaiu; so likewise the Septuagint and Vulgate. Mourners covered up the lower part of their faces, and their heads, 2Sam 15:30 ; Eze 29:17 ; and lepers were commanded by the law, Lev 13:45 , to cover their upper lip. From which circumstance it seems that the Vulgate, Aquila, Symmachus, and the Jewish commentators have taken the word נגוע nagua, stricken, in the next verse, as meaning stricken with the leprosy: εν αφῃ οντα, Sym.; αφημενον, Aq.; leprosum, Vulg. So my old MS. Bible. I will insert the whole passage as curious: - There is not schap to him, ne fairnesse, And we seegen him, and he was not of sigte, And we desiriden him dispisid; and the last of men: Man of souaris and witing infirmitie; And he hid his cheer and despisid; Wherfor ne we settiden bi him: Verili our seeknesse he toke and our sorewis he bair, And we helden him as leprous and smyten of God, and meekid; He forsoth wounded is for our wickednesse, Defoulid is for our hidous giltis The discipline of our pese upon him, And with his wanne wound we ben helid. Verse 4 Surely he Bath borne our griefs "Surely our infirmities he hath borne" - Seven MSS. (two ancient) and three editions have חליינו cholayeynu in the plural number. And carried our sorrows "And our sorrows, he hath carried them" - Seventeen MSS. (two ancient) of Dr. Kennicott's, two of De Rossi's, and two editions have the word הוא hu, he, before סבלם sebalam, "carrieth them, "in the text; four other MSS. have it in the margin. This adds force to the sense, and elegance to the construction. Verse 5 The chastisement of our peace "The chastisement by which our peace is effected" - Twenty-one MSS. and six editions have the word fully and regularly expressed, שלמינו shelomeynu; pacificationum nostrarum, "our pacification;" that by which we are brought into a state of peace and favor with God. Ar. Montan. Verse 6 The Iniquity of us all - For עון avon, "iniquity," the ancient interpreters read עונות avonoth, "iniquities," plural; and so the Vulgate in MS. Blanchini. And the Lord hath הפגיע בו hiphgia bo, caused to meet in him the iniquities of us all. He was the subject on which all the rays collected on the focal point fell. These fiery rays, which should have fallen on all mankind, diverged from Divine justice to the east, west, north, and south, were deflected from them, and converged in him. So the Lord hath caused to meet in him the punishment due to the iniquities of All. Verse 8 And who shall declare his generation "And his manner of life who would declare" - A learned friend has communicated to me the following passages from the Mishna, and the Gemara of Babylon, as leading to a satisfactory explication of this difficult place. It is said in the former, that before any one was punished for a capital crime, proclamation was made before the prisoner by the public crier, in these words: כל מי שיודע לו זכות יבא וילמד עליו col mi shioda lo zachoth yabo vayilmad alaiv, "whosoever knows any thing of this man's innocence, let him come and declare it. "Tract. Sandhedrim. Surenhus. Part 4 p. 233. On which passage the Gemara of Babylon adds, that "before the death of Jesus this proclamation was made for forty days; but no defense could be found." On which words Lardner observes: "It is truly surprising to see such falsities, contrary to well-known facts." Testimonies, Vol. 1 p. 198. The report is certainly false; but this false report is founded on the supposition that there was such a custom, and so far confirms the account given from the Mishna. The Mishna was composed in the middle of the second century according to Prideaux; Lardner ascribes it to the year of Christ 180. Casaubon has a quotation from Maimonides which farther confirms this account: - Exercitat. in Baronii Annales, Art. lxxvi. Ann. 34. Numbers 119. Auctor est Maimonides in Perek 13 ejus libri ex opere Jad, solitum fieri, ut cum reus, sententiam mortis passus, a loco judicii exibat ducendus ad supplicium, praecedoret ipsum חכרוז κηρυξ, praeco; et haec verba diceret: Ille exit occidendus morte illa, quia transgressus est transgressione illa, in loco illo, tempore illo, et sunt ejus ret testes ille et ille. Qui noverit aliquid ad ejus innoeentiam probandam, veniat, et loquatur pro eo. "It was customary when sentence of death was passed upon a criminal, and he was led out from the seat of judgment to the place of punishment, a crier went before, and spoke as follows: - 'This man is going out to suffer death by - because he has transgressed by - such a transgression, in such a place, in such a time; and the witnesses against him are - . He who may know any thing relative to his innocence let him come and speak in his behalf.'" Now it is plain from the history of the four Evangelists, that in the trlal and condemnation of Jesus no such rule was observed; though, according to the account of the Mishna, it must have been in practice at that time, no proclamation was made for any person to bear witness to the innocence and character of Jesus; nor did any one voluntarily step forth to give his attestation to it. And our Savior seems to refer to such a custom, and to claim the benefit of it, by his answer to the high priest, when he asked him of his disciples and of his doctrine: "I spoke openly to the world; I ever taught in the synagogue and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me? ask them who heard me, what I have said unto them: behold, they know what I said," Joh 18:20 , Joh 18:21 . This, therefore, was one remarkable instance of hardship and injustice, among others predicted by the prophet, which our Savior underwent in his trial and sufferings. St. Paul likewise, in similar circumstances, standing before the judgment seat of Festus, seems to complain of the same unjust treatment; that no one was called, or would appear, to vindicate his character. "My manner of life (την βιωσιν μου, דורי dori, 'my generation') from my youth, which was at the first among my own nation at Jerusalem, know all the Jews, who knew me from the beginning, if they would testify; that after the straitest sect of our religion I lived a Pharisee;" Act 26:4 , Act 26:5 . דור dor signifies age, duration, the time which one man or many together pass in this world, in this place; the course, tenor, or manner of life. The ve

he hath redeemed Jerusalem. 10 The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. 11 Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord . 12 For ye shall not go out with haste, nor go by flight: for the Lord will go before you; and the God of Israel will be your rereward. The removal of the Jews from Babylon to their own land again is here spoken of both as a mercy and as a duty; and the application of v. 7 to the preaching of the gospel (by the apostle, Rom. x. 15 ) plainly intimates that that deliverance was a type and figure of the redemption of mankind by Jesus Christ, to which what is here said of their redemption out of Babylon ought to be accommodated. I. It is here spoken of as a great blessing, which ought to be welcomed with abundance of joy and thankfulness. 1. Those that bring the tidings of their release shall be very acceptable ( v. 7 ): " How beautiful upon the mountains, the mountains round about Jerusalem, over which these messengers are seen coming at a distance, how beautiful are their feet, when it is known what tidings they bring!" It is not meant so much of the common posts, or the messengers sent express by the government to disperse the proclamation, but rather of some of the Jews themselves, who, being at the fountain-head of intelligence, had early notice of it, and immediately went themselves, or sent their own messengers, to all parts, to disperse the news, and even to Jerusalem itself, to tell the few who remained there that their brethren would be with them shortly; for it is published not merely as matter of news, but as a proof that Zion's God reigns, for in that language it is published: they say unto Zion, Thy God reigns. Those who bring the tidings of peace and salvation, that Cyrus has given orders for the release of the Jews, tidings which were so long expected by those that waited for the consolation of Israel, those good tidings (so the original reads it, without the tautology of our translation, good tidings of good ), put this construction upon it, O Zion! thy God reigns. Note, When bad news is abroad this is good news, and when good news is abroad this is the best news, that Zion's God reigns, that God is Zion's God, in covenant with her, and as such he reigns, Ps. cxlvi. 10 ; Zech. ix. 9 . The Lord has founded Zion, ch. xiv. 32 . All events have their rise in the disposals of the kingdom of his providence and their tendency to the advancement of the kingdom of his grace. This must be applied to the preaching of the gospel, which is a proclamation of peace and salvation; it is gospel indeed, good news, glad tidings, tidings of victory over our spiritual enemies and liberty from our spiritual bondage. The good news is that the Lord Jesus reigns and all power is given to him. Christ himself brought these tidings first ( Luke iv. 18 , Heb. ii. 3 ), and of him the text speaks: How beautiful are his feet! his feet that were nailed to the cross, how beautiful upon Mount Calvary! his feet when he came leaping upon the mountains ( Cant. ii. 8 ), how beautiful were they to those who knew his voice and knew it to be the voice of their beloved! His ministers proclaim these good tidings; they ought to keep their feet clean from the pollutions of the world, and then they ought to be beautiful in the eyes of those to whom they are sent, who sit at their feet, or rather at Christ's in them, to hear his word. They must be esteemed in love for their work's sake ( 1 Thess. v. 13 ), for their message sake, which is well worthy of all acceptation. 2. Those to whom the tidings are brought shall be put thereby into a transport of joy. (1.) Zion's watchmen shall then rejoice because they are surprisingly illuminated, v. 8 . The watchmen on Jerusalem's walls shall lead the chorus in this triumph. Who they were we are told, ch. lxii. 6 . They were such as God set on the walls of Jerusalem, to make mention of his name, and to continue instant in prayer to him, till he again made Jerusalem a praise in the earth. These watchmen stand upon their watch-tower, waiting for an answer to their prayers ( Hab. ii. 1 ); and therefore when the good news comes they have it first, and the longer they have continued and the more importunate they have been in praying for it the more will they be elevated when it comes: They shall lift up the voice, with the voice together shall they sing in concert, to invite others to join with them in their praises. And that which above all things will transport them with pleasure is that they shall see eye to eye, that is, face to face. Whereas God had been a God hiding himself, and they could scarcely discern any thing of his favour through the dark cloud of their afflictions, now that the cloud is scattered they shall plainly see it. They shall see Zion's king eye to eye; so it was fulfilled when the Word was made flesh and dwelt among us, and there were those that saw his glory ( John i. 14 ) and looked upon it, 1 John i. 1 . They shall see an exact agreement and correspondence between the prophecy and the event, the promise and the performance; they shall see how they look one upon another eye to eye, and be satisfied that the same God spoke the one and did the other. When the Lord shall bring again Zion out of her captivity the prophets shall thence receive and give fuller discoveries than ever of God's good-will to his people. Applying this also, as the foregoing verse , to gospel times, it is a promise of the pouring out of the Spirit upon gospel ministers, as a spirit of wisdom and revelation, to lead them into all truth, so that they shall see eye to eye, shall see God's grace more clearly than the Old-Testament saints could see it: and they shall herein be unanimous; in these great things concerning the common salvation they shall concur in their sentiments as well as their songs. Nay, St. Paul seems to allude to this when he makes it the privilege of our future state that we shall see face to face. (2.) Zion's waste places shall then rejoice because they shall be surprisingly comforted ( v. 9 ): Break forth into joy, sing together, you waste places of Jerusalem; that is, all parts of Jerusalem, for it was all in ruins, and even those parts that seemed to lie most desolate shall share in the joy; and they, having little expected it, shall break forth into joy, as men that dream, Ps. cxxvi. 1, 2 . Let them sing together. Note, Those that share in mercies ought to join in praises. Here is matter for joy and praise. [1.] God's people will have the comfort of this salvation; and what is the matter of our rejoicing ought to be the matter of our thanksgiving. He has redeemed Jerusalem (the inhabitants of Jerusalem that were sold into the hands of their enemies) and thereby he has comforted his people that were in sorrow. The redemption of Jerusalem is the joy of all God's people, whose character it is that they look for that redemption, Luke ii. 38 . [2.] God will have the glory of it, v. 10 . He has made bare his holy arm (manifested and displayed his power) in the eyes of all the nations. God's arm is a holy arm, stretched out in purity and justice, in defence of holiness and in pursuance of his promise. [3.] All the world will have the benefit of it. In the great salvation wrought out by our Lord Jesus the arm of the Lord was revealed and all the ends of the earth were made to see the great salvation, not as spectators of it only, as they saw the deliverance of the Jews out of Babylon, but as sharers in it; some of all nations, the most remote, shall partake of the benefits of the redemption. This is applied to our salvation by Christ. Luke iii. 6 , All flesh shall see the salvation of God, that great salvation. II. It is here spoken of as a great business, which ought to be managed with abundance of care and circumcision. When the liberty is proclaimed, 1. Let the people of God hasten out of Babylon with all convenient speed; though they are ever so well settled there, let them not think of taking root in Babylon, but Depart, depart ( v. 11 ), go out from the midst of her; not only those that are in the borders, but those that are in the midst, in the heart of the country, let them be gone. Babylon is no place for Israelites. As soon as they have leave to let go, let them lose no time. With this word God stirred up the spirits of those that were moved to go up, Ezra i. 5 . And it is a call to all those who are yet in the bondage of sin and Satan to make use of the liberty which Christ has proclaimed to them. And, if the Son make them free, they shall be free indeed. 2. Let them take heed of carrying away with them any of the pollutions of Babylon: Touch no unclean thing. Now that God makes bare his holy arm for you, be you holy as he is, and keep yourselves from every wicked thing. When they came out of Egypt they brought with them the idolatrous customs of Egypt ( Ezek. xxiii. 3 ), which were their ruin; let them take heed of doing so now that they come out of Babylon. Note, When we are receiving any special mercy from God we ought more carefully than ever to watch against all impurity. But especially let those be clean who bear the vessels of the Lord, that is, the priests, who had the charge of the vessels of the sanctuary (when they were restored by a particular grant) to carry them to Jerusalem, Ezra i. 7; viii. 24 , &c. Let them not only avoid touching any unclean thing, but be very careful to cleanse themselves according to the purification of the sanctuary. Christians are made to our God spiritual priests, Rev. i. 6 . They are to bear the vessels of the Lord, are entrusted to keep the ordinances of God pure and entire; it is a good thing that is committed to them, and they ought to be clean, to wash their hands in innocency and so to compass God's altars and carry his vessels, and keep themselves pure. 3. Let them depend upon the presence of God with them and his protection in their removal ( v. 12 ): You shall not go out with haste. They were to go with a diligent haste, not to lose time nor linger as Lot in Sodom, but they were not to go with a diffident distrustful haste, as if they were afraid of being pursued (as when they came out of Egypt) or of having the orders for their release recalled and countermanded: no, they shall find that, as for God, his work is perfect, and therefore they need not make more haste than good speed. Cyrus shall give them an honourable discharge, and they shall have an honourable return, and not steal away; for the Lord will go before them as their general and commander-in-chief, and the God of Israel will be their rearward, or he that will gather up those that are left behind. God will both lead their van and bring up their rear; he will secure them from enemies that either meet them or follow them, for with his favour will he compass them. The pillar of cloud and fire, when they came out of Egypt, sometimes went behind them, to secure their rear ( Exod. xiv. 19 ), and God's presence with them would now be that to them which that pillar was a visible token of. Those that are in the way of their duty are under God's special protection; and he that believes this will not make haste. The Humiliation of the Messiah. ( b. c. 706.) 13 Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. 14 As many were astonished at thee; his visage was so marred more than any man, and his form more than the sons of men: 15 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. He

Not by flight - But securely, and in triumph, being conducted by your great captain the Lord of hosts. Rereward - So that none shall be able either to oppose you in your march, or to fall upon you in the rear.