Isaia 52:4 Commento

The greater part of this chapter is on the same subject with the chapter before, concerning the deliverance of the Jews out of Babylon, which yet is applicable to the great salvation Christ has wrought out for us; but the last three verses are on the same subject with the following chapter, concerning the person of the Redeemer, his humiliation and exaltation. Observe, I. The encouragement that is given to the Jews in captivity to hope that God would deliver them in his own way and time (Isa 52:1-6). II. The great joy and rejoicing that shall be both with ministers and people upon that occasion (Isa 52:7-10). III. The call given to those that remained in captivity to shift for their own enlargement when liberty was proclaimed (Isa 52:11, Isa 52:12). IV. A short idea given here of the Messiah, which is enlarged upon in the next chapter (Isa 52:13-15).

INTRODUCTION TO ISAIAH 52 This chapter is a prophecy of the glorious state of the church in the latter day, typified by the deliverance of the Jews from Babylon. The church, under the names of Zion and Jerusalem, is exhorted to awake and clothe herself with strength, and with beautiful garments, to shake off her dust, and loose her bands, since she should become a pure and separate people, Isa 52:1 and whereas the Lord's people had been afflicted formerly by the Egyptians, and more lately by the Assyrians, a free redemption is promised them; and the rather they might expect it, since the Lord was no gainer by their affliction, but a loser in his name and honour, as well as they distressed, Isa 52:3. And it is suggested, that the knowledge of the Lord should be spread, the good tidings of peace and salvation be delightfully published, and that the ministers of the Gospel should have clear light, and be harmonious and unanimous in the publishing of it, Isa 52:6. Upon which the waste places of Jerusalem are called upon to rejoice, both because of the restoration of the Jews, and the conversion of the Gentiles, Isa 2:9. And the people of God are called to go out of Babylon, the manner of their departure is directed, and something said for their encouragement, Isa 52:11. And the chapter is concluded with some account of the Messiah, of his humiliation and exaltation, and of his work and office, Isa 52:13, and which are enlarged upon in the next chapter, which ought properly to begin with these last verses.

For thus saith the Lord God,.... The Lord confirms what he had before said of redeeming his people without money, who had been sold for nothing, by past instances of his deliverance of them: my people went down aforetime into Egypt to sojourn there; Jacob and his family went down there of their own accord, where they were supplied with food in a time of famine, and settled in a very fruitful part of it; but when they were oppressed, and cried to the Lord, he appeared for them, and delivered them: and the Assyrian oppressed them without cause; which some understand of Pharaoh, king of Egypt, who they say was an Assyrian, or so called, because of his power and cruelty; or it being usual to call any enemy of the Jews an Assyrian: or rather the words may be rendered, "but the Assyrian", &c. Pharaoh had some pretence for what he did; the Israelites came into his country, he did not carry them captive; they received many benefits and favours there, and were settled in a part of his dominions, so that he might claim them as his subjects, and refuse to dismiss them; but the Assyrians had nothing to do with them; could not make any pretence why they should invade them, and oppress them; and therefore if the Lord had delivered them from the one, he would also deliver them from the other. This may be understood of the several invasions and captivities by Pul, Tiglathpileser, Shalmaneser, Sennacherib, and even Nebuchadnezzar king of Babylon; Babylon having been the metropolis of Assyria, and a branch of the Assyrian empire, though now translated to the Chaldeans: or the sense is, and the Assyrians also oppressed Israel, as well as the Egyptians, without any just reason, and I delivered them out of their hands; and so I will redeem my church and people out of antichristian bondage and slavery.

(Verse 4 and following) Because thus says the Lord God: My people went down into Egypt at the beginning, to dwell there as strangers: and Assur without any cause has oppressed them. And now what have I here, says the Lord? For my people have been taken away for nothing: their rulers have acted unjustly, says the Lord, and my name is constantly blasphemed all day long. Therefore, on that day my people shall know my name, because I myself am the one who spoke, behold, I am here. LXX: For thus says the Lord: My people went down into Egypt to sojourn there, and they became slaves in Assyria. And now, what will happen here, says the Lord? For my people have been taken away for no reason; you marvel and wail. Thus says the Lord: Because of you, my name is constantly blasphemed among the nations. Therefore, on that day, my people will know my name, for I myself am present. He reproaches the people of Judah and predicts what is to come. Those who descended to Egypt by their own will and travelled in the land of Goshen during a time of necessity and famine (Genesis XLVII): later suffered slander by the Assyrians, whom they had not harmed, and were taken into captivity in Babylon (2 Kings XVII, 25). From this, it is inferred: 'And now, what do I have here, says the Lord?' And the meaning is: I have nothing left that would cause me to remain in this region, from which my people was taken away for nothing, and sold into captivity because of their sins, and like a wild bull caught in a net, either by the strength of the Romans or by the snares of the devil, by which it is held captive until now. But in order to allow these things, their rulers and masters acted unfairly; those who, according to Symmachus and Theodotion, will howl; those who, according to Aquila, will weep, when they have been handed over to torments. For they are the ones who incited the people against the Savior, so that they might shout with one voice: Crucify, crucify such a one (John 19:15). Concerning whom he had already said: The Lord himself will come with the elders of the people and with its princes. But why have you set my vineyard on fire and plundered the poor in your houses? (Is. III, 14) Therefore, according to the Septuagint, it speaks to them: Because of you, my name is always blasphemed among the nations. And it should be known that, among the nations, my name is not blasphemed in Hebrew, but absolutely, so that it may be understood, my name is constantly blasphemed in your synagogues: on the days and nights they blaspheme the Savior, and under the name, as I have often said, of Nazarenes, they heap curses upon Christians three times a day. Therefore, while they blaspheme and curse the Lord, his people, of whom it has been frequently said, that is, the Christian people, will know the name of him who is to come in the name of the Father. And for this reason, they will know, because he who spoke previously through the prophets will personally teach the people. According to the Septuagint, God speaks to Israel that he descended into Egypt by his own will. As Moses said in Deuteronomy: 'Your fathers went down to Egypt with seventy souls' (Deut. 10:22), and they were violently taken captive by the Assyrians. Where is it said to them: And now what are you doing here? what are you doing in the land of Judah, who after the death of the Prophets, laid hands on the Son of God? Or surely to the angelic powers, and the guardians of the Temple, God speaks to the Angels: What are you doing here, why do you not leave the blaspheming people? which Josephus also relates (Book VI, Jewish Antiquities, c. 12): suddenly the doors of the Temple opened, and were spontaneously unlocked, which many men could hardly close, and a voice came out from the inner sanctuary of the Temple, saying: Let us leave these seats. Considering the appropriateness of their words, let us depart from what they did not say, but let us go on to the people of the nations. Therefore, the veil of the Temple from the top to the bottom was torn in two parts, to expose all the Jewish ceremonies, and at that time be fulfilled what is said in this same Prophet: The law will go forth from Zion, and the word of the Lord from Jerusalem. And He shall judge between many nations even unto the farthest (Isaiah 2:3-4). For their sound went out into all the earth, and their words unto the ends of the world (Psalm 19). And in every place incense is offered to God, and a pure offering (Malachi 1), when the prophetic word is fulfilled: They shall remember and return to the Lord all the ends of the earth: and all the families of the nations shall worship in his presence; for the kingdom is the Lord's, and he shall rule over the nations (Psalm 22, 28-29). Therefore it is said to the princes of Judah: Be amazed, and howl, for you are the cause of the ruin of the people. Furthermore, according to the anagogical sense, we can say that the people of God of this age willingly descend into Egypt when they are more lovers of pleasures than of God, and do not heed that prophetic message: Woe to those who go down to Egypt for help (Isaiah 31:1). When someone is stained with vices and dwells in a place of waters and rivers, not having the dryness of chastity, then they will be violently handed over to the Assyrians to be ruled by them, who will later accuse and convict them of sin. For they are both enemies and avengers, of whom he speaks to Israel: And now what is to you and the way of Egypt, that you drink the water of Geon: and what is to you and the way of the Assyrians, that you drink the water of the rivers (Jer. II, 18). Therefore, whoever descends into Egypt, and from the heights of Jerusalem falls to lower things: going to Jericho, the other Egypt, he receives many wounds from the robbers, it is said to him: And now what is this to you? What on earth and in the Church of God do you pretend to be, you who have descended to Egypt with zeal and desire, and are possessed by Assyrians, and have been captivated? And you should wail and lament even more; because because of your vices and sins, the name of God is blasphemed among the Gentiles. As it is said in Ezekiel: You have defiled my name among the Gentiles (Ezek. XXXVI, 20). And just as the Lord speaks to his disciples in the Gospel: Let your light shine before men, that they may see your good works, and glorify your Father who is in heaven (Matth. V, 16): so, on the contrary, when we do evil works, the name of God is blasphemed among the Gentiles because of us. Therefore, whoever has knowledge of the name of God and that he was created in his image and likeness, will not be ignorant, but will dwell in the light. And it will be in the day, of which Abraham rejoiced that he saw it (John 8); of which also the holy David speaks: This is the day that the Lord has made, let us rejoice and be glad in it (Psalm 118:24). For those who have enlightened themselves with the light of knowledge, and have eternal light, which is promised to those who believe: The Lord will be your eternal light (Isaiah 60:20), they walk honorably in the day, and are the children of light and day; and they will know him who says to Moses: Go, say to the children of Israel, 'I AM who I AM' (Exodus 3:14): and they will recognize that he whom they had known before in the saints, is also present with them.

His question is a matter of style meant to show the strangeness of the happening: did you not go to Egypt? he says. Why then have you come back from there? “Thus says the Lord, because my people was taken for nothing, you wonder and howl.” You are struck with amazement, he says, in deploring the captivity, because, despite the title of “my people” that you carry, you have suffered these misfortunes. Well, do not wonder, but consider how “on account of you my name is continually blasphemed among the Gentiles.” The fact that you are justifiably undergoing these misfortunes is not so insupportable as the fact that I am blasphemed because of you and that the Gentiles think my weakness is the cause of the bad fortune that you have endured.

For thus says the Lord. Here he assigns two causes of their liberation, namely, the calumny of the people and the blasphemy of God. And first, he alleges calumny: my people went down into Egypt in the beginning, in their fathers (Gen 46–47); to be a colonist there, and therefore the Egyptians had some right to oppress them from the benefits bestowed on them; and the Assyrian, under which the Chaldeans are also included, has oppressed them without any cause at all, not furnishing them any benefits. If, therefore, the Assyrian drives away their liberation, what is this to me, that is, what hinders me that I should not now free Jerusalem?

This chapter was added after Jeremiah's time probably by Ezra, after the return from the captivity, of which it gives a short account, nearly the same as in Kg2 24:18-20, and Kg2 24:18-20. It is very properly subjoined to the preceding prophecies, in order to show how exactly they were fulfilled. It likewise forms a proper introduction to the following Lamentations, as it gives an account of the mournful events which gave rise to them. Zedekiah's evil reign and rebellion against Nebuchadnezzar, Jer 52:1-3. Jerusalem is taken by the Chaldeans after a siege of eighteen months, Jer 52:4-7. Zedekiah pursued and taken in the plains of Jericho, and his whole army dispersed, Jer 52:8, Jer 52:9. The king's sons and all the princes of Judah slain in Riblah, Jer 52:10. Zedekiah has his eyes put out by order of the Chaldean monarch; and is afterward bound in chains, carried to Babylon, and imprisoned for life, Jer 52:11. Nebuzar-adan, the captain of the guard, burns and spoils the city and temple, Jer 52:12-19. The two pillars of the temple, with their dimensions and ornaments, Jer 52:20-23. The officers of the temple, and several others, carried away captives into Babylon, and then slain by order of Nebuchadnezzar, Jer 52:24-27. The number of Jews that Nebuchadnezzar carried away captive in the seventh year of his reign, Jer 52:28; in his eighteenth year, Jer 52:29; and in his twenty-third year, Jer 52:30. Evil-merodach, the son of Nebuchadnezzar, in the year of his accession to the throne of Babylon, (which was in the thirty-seventh year of the captivity, and the one hundred and ninety-first from the building of Rome, according to the computation of Varro), orders Jehoiachin to be taken out of prison, and treats him kindly for the remainder of his life, Jer 52:31-34.

Thus saith the Lord God - אדני יהוה Adonai Jehovah; but Adonai is wanting in twelve of Kennicott's, five of De Rossi's, and two of my own MSS.; and by the Septuagint and Arabic. Some MSS. have יהוה צבאות Jehovah tsebaoth, "Lord of hosts;" and others have יהוה אלהים Yehovah Elohim, "Lord God."

FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15) strength--as thy adornment; answering to "beautiful garments" in the parallel clause. Arouse thyself from dejection and assume confidence. the holy city-- (Neh 11:1; Rev 21:2). no more . . . unclean-- (Isa 35:8; Isa 60:21; Joe 3:17; Rev 21:27). A prophecy never yet fulfilled. uncircumcised--spiritually (Eze 44:9; Act 7:51).

My people--Jacob and his sons. went down--Judea was an elevated country compared with Egypt. sojourn--They went there to stay only till the famine in Canaan should have ceased. Assyrian--Sennacherib. Remember how I delivered you from Egypt and the Assyrian; what, then, is to prevent Me from delivering you out of Babylon (and the mystical Babylon and the Antichrist in the last days)? without cause--answering to "for naught" in Isa 52:5; it was an act of gratuitous oppression in the present case, as in that case.

The same call, which was addressed in Isa 51:9 to the arm of Jehovah that was then represented as sleeping, is here addressed to Jerusalem, which is represented as a sleeping woman. "Awake, awake; clothe thyself in thy might, O Zion; clothe thyself in thy state dresses, O Jerusalem, thou holy city: for henceforth there will no more enter into thee one uncircumcised and unclean! Shake thyself from the dust; arise, sit down, O Jerusalem: loose thyself from the chains of thy neck, O captive daughter of Zion!" Jerusalem is lying upon the ground stupefied with the wrath of God, and exhausted with grief; but this shameful prostration and degradation will now come to an end. She is to rise up and put on her might, which has long been broken down, and apparently has altogether disappeared, but which can and must be constantly renewed, because it rests upon the foundation of an inviolable promise. She is to wake up and recover her ancient power, and put on her state robes, i.e., her priestly and royal ornaments, which belong to her as a "royal city," i.e., as the city of Jehovah had His anointed one. For henceforth she will be what she was always intended to be, and that without any further desecration. Heathen, uncircumcised, and those who were unclean in heart and flesh (Eze 44:9), had entered her by force, and desecrated her: heathen, who had no right to enter the congregation of Jehovah as they were (Lam 1:10). But she should no longer be defiled, not to say conquered, by such invaders as these (Joe 3:17; Nah 2:1; compare Joe 3:7 with Nah 2:1). On the construction non perget intrabit = intrare, see Ges. 142, 3, c. In Isa 52:2 the idea of the city falls into the background, and that of the nation takes its place. ירולשׁם שׁבי does not mean "captive people of Jerusalem," however, as Hitzig supposes, for this would require שׁביה in accordance with the personification, as in Isa 52:2. The rendering supported by the lxx is the true one, "Sit down, O Jerusalem;" and this is also the way in which it is accentuated. The exhortation is the counterpart of Isa 47:1. Jerusalem is sitting upon the ground as a prisoner, having no seat to sit upon; but this is only that she may be the more highly exalted; - whereas the daughter of Babylon is seated as a queen upon a throne, but only to be the more deeply degraded. The former is now to shake herself free from the dust, and to rise up and sit down (viz., upon a throne, Targum). The captive daughter of Zion (shebhiyyâh, αἰχμάλωτος, Exo 12:29, an adjective written first for the sake of emphasis, as in Isa 10:30; Isa 53:11) is to undo for herself (sibi laxare according to p. 62, note, like hithnachēl, Isa 14:2, sibi possidendo capere) the chains of her neck (the chethib התפתחו, they loosen themselves, is opposed to the beautiful parallelism); for she who was mourning in her humiliation is to be restored to honour once more, and she who was so shamefully laden with fetters to liberty.