Izajasza 52:12 Komentarz

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 ye shall not go out with haste, nor go by flight,.... As persons afraid of their enemies, of being pursued, overtaken, and detained by them; privily or by stealth, like fugitives, as the Oriental versions render it; in like manner as the Israelites went out of Egypt: but it signifies, that they should go out openly, boldly, quietly, and safely, and without fear of their enemies; yea, their enemies rather being afraid of them. So the witnesses, when they shall rise, will ascend to heaven in the sight of their enemies; which will be followed with a great slaughter of some, and the terror of others, Rev 11:12, for the Lord will go before you, and the God of Israel will be your rearward; the Lord will be their Captain, and will lead the van, so that they shall follow in order, and without any tumult or fear; and though they shall make all necessary dispatch, yet no more haste than good speed; the Lord, going before, will check all tumultuous and disorderly motions; and he also will bring up the rear, so that they shall be in no fear of the enemy attacking them behind, and where generally the weaker and more feeble part are; but the Lord will be gathering them up, or closing them, as the word (q) signifies; so that they shall be in the utmost safety, and march out of Babylon with the greatest ease and freedom, without any molestation or disturbance. The allusion may be to the Lord's going before, and sometimes behind Israel, in a pillar of fire and cloud by night and day, as they passed through the wilderness. (q) , Sept.; "colligens vos", Montanus; "congregabit vos", V. L. Syr. Ar.

(Vers. 11-12.) Step back, step back, go out from there, do not touch the impure: go out from its midst, you who carry the vessels of the Lord. For you will not go out in tumult, nor will you hurry in flight. For the Lord will go before you, and the God of Israel will gather you together. LXX: Step back, step back, come out from there, and do not touch the unclean thing: go out from its midst: separate yourselves, you who carry the vessels of the Lord, for you will not go out in tumult, nor will you go in flight, but the Lord will go before you, and the God of Israel will gather you together. And the Jews try to argue this: Go out of Babylon, and abandon their idols. Go out from its midst, and bring back the vessels that Nebuchadnezzar, having captured Jerusalem, took (2 Kings 15), with Cyrus releasing the captives under Zerubbabel and Ezra (Ezra 1), to the temple; not as before when you fled from Egypt with tumult and fear, so you shall go out of Babylon; but with peace and the will of the Persian and Median king, in whom the will of the Lord appeared, who protected and gathered you. Others interpret what we have said about Babylon as referring to the Roman kingdom, that in the coming of Christ, who will set them free, all these things will be fulfilled. But we, hearing above: How beautiful are the feet of the one announcing and preaching peace on the mountains. And: The Lord will reveal his arm in the sight of all nations. And, all the ends of the earth will see the salvation of our God, by no means do we understand this about the Jews, but about the choir of the Apostles and all the Saints. To them it is commanded, that they depart from Jerusalem, and preach the Gospel in the whole world, the Lord and Savior saying: Go forth and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19): so that they may in no way remain with the blasphemous Jews, upon whose destruction the Roman army is prepared; but rather they should leave the polluted ones and be separated and cleansed from them, who bear the vessels of the Lord. For indeed they are temples of the Holy Spirit (I Cor. III), and great houses are vessels of gold and silver. Such was the Apostle Paul, who is called a chosen vessel (Act. IX), for he had prepared himself as a precious and suitable vessel for the ministry of God. Or certainly this must be said, that the vessels of the Lord are the spiritual armor of God. Of which even the Apostle Paul spoke: Put on the armor of God (Ephes. VI, 11), and he enumerates each one: the breastplate of righteousness, and the shield of faith, and the helmet of salvation, and the sword of the spirit, which is the word of God. To these things, add the belt of truth and shoes for the preparation of the Gospel of peace. And elsewhere: Therefore, putting aside the works of darkness, let us put on the weapons of light (Rom. XIII, 13). It follows: You will not go out in tumult, nor will you go in flight. For as victors they departed from Jerusalem, not as those defeated, in order to subjugate the world to the Gospel of God, who daily preached in the Temple, and had subjected many thousands of Jews to the faith of Christ, also to subjugate his world to the Gospel. For they held the Lord as the leader, who would gather them, the God of Israel, that is, to make one flock out of the entire world, so that what the Lord speaks in the Gospel to the Father would be fulfilled (John 17:21): Give that as you and I are one, so may they be one in us: so that with the same mind and the same opinion, leaving behind conflicting vices and opposing things, they may embrace one and only virtue. For vices and disturbances do not follow one another: that which is said about virtues, in which there are no excesses or deficiencies, that is, neither more nor less, but all things are moderate. Furthermore, in vices, everything is contrary, such as fear to boldness, impiety to superstition, and extravagance to restraint.

Third, he shows the manner of their flight, as to purity: be clean, you priests; as to security: for you shall not go out in a tumult, namely, of war, as you did from Egypt: he brought forth his people (Ps 104[105]:43); as to their leader: for the Lord will go before you, as a leader, and the God of Israel will gather you together, as a shepherd: for I will take you from among the Gentiles, and will gather you together out of all the countries, and will bring you into your own land (Ezek 36:24).

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.

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).

not . . . with haste--as when ye left Egypt (Exo 12:33, Exo 12:39; Deu 16:3; compare Note, see on Isa 28:16). Ye shall have time to cleanse yourselves and make deliberate preparation for departure. Lord--Jehovah, as your Leader in front (Isa 40:3; Exo 23:20; Mic 2:13). rereward--literally, "gather up," that is, to bring up the rear of your host. The transition is frequent from the glory of Messiah in His advent to reign, to His humiliation in His advent to suffer. Indeed, so are both advents accounted one, that He is not said, in His second coming, to be about to return, but to come.

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.