Isaiah 48:20

Isa 48:20 Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it [even] to the end of the earth; say ye, The LORD hath redeemed his servant Jacob.

Ver. 20. Go ye forth of Babylon.] The word among the Jews that despaired of ever returning from Babylon: but the prophet, by an unexpected alarm, commandeth them to return, showing how and why they should do so, and carrieth himself no otherwise than as if he had been a captain in the midst of those captives, &c.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_48:20-21

Go ye forth of Babylon

Summoned to an exodus

There has never been an era in which Gods people have not been face to face with a great principle of evil, embodied in a city, confederation, or conspiracy of darkness.

Always the same spirit under differing forms. This great system is as strong to-day as when the massive walls of Babylon enclosed their millions, and proudly dominated the world. Some have identified it with the Church of Rome, or the spirit of ecclesiastical assumption, but it is better to consider it as that element which is ever working through human society, which is spoken of as the world. We are therefore warranted in applying to present surroundings every item in the description given of the olden foe of Israel, and of heeding the summons to go forth.

I. SENT TO BABYLON. Gods ideal for the chosen people is set forth under a beautiful similitude (Isa_48:18). This ideal is within the reach of everyone who will hearken to Gods commandments. But if we refuse, we may have to pass, as Israel did, into the furnace of suffering in the Babylon of the world.

II. LIFE IN BABYLON. The mighty city was called the Lady of kingdoms. We must think of her with massive walls, broad spaces, colossal bulls guarding the entrances to vast temples with flights of stairs and terraces; with pyramids, towers, and hanging-gardens; her wharves receiving the freights of the Indian Ocean; her marts thronged with the merchants of the world; her streets teeming with tributary populations. But right across her splendour ran the fatal bars of cruelty, luxury, wickedness, and devil-worship. Amid such scenes the Jews spent the weary years of their captivity. But through this awful discipline there was slowly emerging a nobler, loftier ideal, which was fostered by the ancient words that foretold their destiny. It was not possible that they should be long holden by their captors. Were they not the elect people of God, destined to bless the world? Yes, they might be in Babylon, like many another captive people, but they had a great hope at their heart. And in the light of that hope, under the searching fires of their anguish, they for ever abandoned their love for idolatry. Some are now in their Babylon. They look back to a sunny past, which might have continued had they not stepped out of the narrow path of obedience. Let such still hope in God: they shall still praise Him; let them repent of their sins and put them away; let them learn the deep lessons which Gods Spirit is endeavouring to teach; let them dare to praise God for the discipline of pain. Presently the clarion call of the exodus will ring out.

III. EXODUS FROM BABYLON. The old order was changing and giving place to the new. From the ruins of the mightiest city that, perhaps, the world has ever seen, the Jews are bidden to go forth. The summons for an exodus rings out to the Church of the living God. (F. B. Meyer, B. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isa 48:20-21. Go ye forth of Babylon — The imperative is here, as it is very frequently, put for the future, ye shall go forth, &c. For the words do not so much contain a command as a promise. This form of speaking, however, may be the rather used to intimate, that it was their duty to go forth, as well as God’s promise to carry them forth. Flee ye from the Chaldeans — Not silently and sorrowfully, but with a voice of singing — With joy, and songs of praise to the Lord. Declare ye, &c., even to the end of the earth — Publish God’s wonderful works on your behalf to all nations. A figure this of the publishing of the gospel to all the world. And they thirsted not, &c. — This is part of the matter which the Jews are here commanded to declare to all people, as they had opportunity, namely, that God took the same care of them in their return from Babylon to Canaan, which was through many dry and desolate places, as he did of their forefathers, in their march from Egypt to Canaan. They thirsted not, &c. — That is, They shall not thirst. He speaks of things to come, as if they were already present or past, as the prophets commonly did. He caused the waters to flow out of the rock, &c. — “If this prophecy,” says Kimchi, “relate to the return from the Babylonish captivity, as it seems to do, it is to be wondered how it comes to pass, that in the book of Ezra, in which he gives an account of their return, no mention is made, that such miracles were wrought for them; as, for instance, that God clave the rock for them in the desert.” On this strange observation of the learned rabbi, Bishop Lowth remarks as follows: “It is really much to be wondered, that one of the most learned and judicious Jewish expositors of the Old Testament, having advanced so far in a large comment on Isaiah, should appear to be totally ignorant of the prophet’s manner of writing; of the parabolic style which prevails in the writings of all the prophets, and more particularly in the prophecy of Isaiah, which abounds throughout in parabolic images, from the beginning to the end: from Hear, O heavens, and give ear, O earth, to the worm and the fire in the last verse. And how came he to keep his wonderment to himself so long? Why did he not expect, that the historian should have related how, as they passed through the desert, cedars, pines, and olive-trees shot up at once on the side of the way to shade them; and that, instead of briers and brambles, the acacia and the myrtle sprang up under their feet, according to God’s promises, Isa 41:19; Isa 55:13? These, and a multitude of the like parabolical or poetical images, were never intended to be understood literally. All that the prophet designed in this place, and which he has executed in the most elegant manner, was an amplification and illustration of the gracious care and protection of God, vouchsafed to his people in their return from Babylon, by an allusion to the miraculous exodus from Egypt.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

THE RIGHT USE OF THE HISTORY OF GOD’S DEALINGS WITH HIS PEOPLE

Isa_48:20-21. Go forth from Babylon! Flee ye from the Chaldeans! With the voice of joy tell this, &c.

Isaiah had prophesied that his fellow-countrymen would be led captive into Babylon; but he was able to look forward to the termination of their captivity, and could speak thus confidently because he knew—1, that God, who was about to consign them for a time, and for corrective purposes, into bondage, also purposed to deliver them therefrom; and 2, that every purpose which God has formed is certain to be accomplished. Assured of these facts, there rises before his prophetic vision two others:—

1. He sees the gates of the prison-city thrown open; yea, the prison-city itself falling; and, standing in spirit before them, he bids them flee from the peril involved in its destruction, into the freedom which the mighty change had once more rendered possible for them. “Go forth from Babylon! Flee ye from the Chaldeans!”

2. He sees the flight accomplished, the pilgrimage from the land of captivity completed safely, and his fellow-countrymen settled down peaceably in the good land promised to their fathers, and he exhorts them to proclaim to the whole world what God has done for them, “With the voice of joy,” &c.

His exhortations are in themselves prophecies of what would happen to them, and the terms of those predictions as to what God would do for His people in the future were suggested by the history of what God had done for them in the past. Those prophecies must not be too literally interpreted; there is no record that God wrought any such miracles for His people during their march from Babylon homewards. What Isaiah wished to impress upon them was, that God would do everything necessary to perfect His deliverance of them, and to sustain them throughout it; and he did this in terms which reminded them how in all the trials through which their fathers had passed they had found God able to deliver them. How terrible was the difficulty to which he refers, and how marvellous the deliverance therefrom (Exo_17:1-6; Num_20:1-11).

Isaiah was enabled thus to instruct and cheer them, because he knew how to make a right use of the history of God’s dealings with His people. He remembered that that history is more than a history; that it is also a revelation and a prophecy—a revelation of what God will always be found to be; a prophecy of what He will always do for His people.

I. The use that Isaiah made of that history, we also ought to make. Two ways of reading the Bible—with a literary interest, with a personal interest. Geology—what it means to an earnest student; what it means to the intelligent owner of a vast estate. With like personal interests we should read the Bible, remembering that God is un changeable, and that the laws on which He has made human welfare and happiness to depend are the same in every age. Reading the Bible thus,

1. we shall love it more and more, for the fullness of its treasures will become more and more clear to us (H. E. I. 613).

2. Fears suggested to us by the difficulties of the Christian pilgrimage, and that otherwise might greatly trouble us, will be driven away; for the history will convey to us the prophetic assurance that in every stage of our pilgrim age, and in every emergency that may arise therein, the grace of God will prove sufficient for us.

II. We are reminded also of our duty in regard to our own experience of God’s dealings with His people. Isaiah here teaches that it would be the duty of redeemed “Jacob “to make known to the whole world what God had done for them. This is the duty of God’s redeemed ones in every age; collectively, and hence the necessity of mission work of various kinds; individually. Let us not forget this (Psa_66:16).

1. Gratitude should move us to do this.

2. Compassion for our fellow-men should teach us to do this.

Heaven will be eternally the realm of song, because there the redeemed of the Lord will never grow weary of making known what He has done for them. “Go forth from Babylon! Flee ye from the Chaldeans! With the voice of joy tell this,” &c.

WATER FROM THE ROCK

Isa_48:21, and Exo_17:6.

Narrate the instructive fact recorded in Exodus 17

This wonderful fact suggests—

I. That human life has its great emergencies. Abraham, Jacob, David, Paul, &c. So with us. Christianity does not exempt us from the sorest trials. Sooner or later, every Christian has his Rephidim in his way to Canaan. Secular misfortunes, family trials, personal spiritual conflicts, &c. Such emergencies are needful for the testing of our principles, and the maintenance and increase of our spiritual vigour.

“We need as much the cross we bear,

As air we breathe, or light we see:

It draws us to Thy side in prayer,

It binds us to our strength in Thee.”

II. That deliverance often comes from most unlikely and unexpected sources. Water from a flinty rock. Redemption from the carpenter’s son at Nazareth. The promulgation of the gospel by fishermen and tentmakers, and in modern times by Carey, the shoemaker; Williams and Thomas, the blacksmiths; and Moffat, the gardener, &c. [1489]

[1489] “God can bring good to His people from the most unlikely sources. Nothing seemed more unlikely to yield water than the barren rock of Horeb. So God often brings refreshing streams of comfort to His people out of hard circumstances. Paul and Silas could sing in the dungeon, and their imprisonment was made the means of adding to their converts in Philippi. The lot of John in Patmos seemed hard and dreary indeed, but at the bidding of Christ, streams of living water gushed forth there, which refreshed the soul of the Apostle at the time, and have followed the Church until the present. Out of the sufferings of the martyrs came joy to themselves and blessings to their descendants. Above all, out of the hard circumstances of the crucified Lord of glory, God has brought forth waters of everlasting life.”

Learn: To confide in God in the greatest emergency. He can help you, whatever it is—however dire. He has promised to support and deliver. Let your trust be determined, heroic, constant.—Alfred Tucker.

I. THE SOURCE OF THE WATERS.

1. Its durability and unchangeableness. It was a rock, and one of peculiar solidity and strength. Time has not been able either to destroy or materially alter it. So the Rock of Ages (Heb_13:8).

2. It was chosen by God Himself. So Jesus is a Saviour of His appointment.

3. It was opened according to Divine appointment by the hand of man. It was a smitten rock. So Jesus “gave His back to the smiters.” And man gave the blow.

II. THE STREAM THAT FLOWED FROM THE ROCK.

1. It saved Israel from perishing. This was its chief use. And it saved them when nothing else could save them. So with the gospel of Jesus Christ.

2. It did more than save. Enabling them to wash away the defilement of the desert, it cleansed the Israelites. Sin pollutes while it destroys. The blood of Jesus Christ cleanseth from all sin, because by it He obtained for His church the gift of the Holy Ghost.

3. It refreshed them. Their strength was so renewed that they rose up, and after fighting a whole day with the Amalekites, they overcame them, and passed on with fresh vigour to Canaan. In like manner the waters of life refresh the people of God.—C. Bradley.

This fact reminds us that Jehovah is the God of providence, working even miracles for the accomplishment of His purposes; while the great Apostle of the Gentiles directs us to Jehovah as the God of grace, when, pointing to it, he exclaims, “that rock was Christ.” View the occurrence—

I. As a seasonable, providential interposition.

1. A period of great distress; myriads of men and women and much cattle without water.

2. An instance of the omnipotence of God—a flinty rock yields water at His command.

3. Encouragement to hope in God, though we see no prospect or way of supply.

II. As an illustration of the grace of our Lord Jesus Christ.

1. The rock is an emblem of Christ, in solidity, strength, shelter, and duration.

2. The smiting of the rock prefigures Christ’s sufferings. He was stricken, smitten of God, that He might bear our sins and carry our sorrows. The body of Christ was indeed smitten, His soul was made an offering for sin.

3. The waters that flowed from the smitten rock represent the benefits we derive from Christ’s atoning sacrifice. How suitable was this supply, how abundant, how lasting! Let there be grateful remembrance of the smitten rock, vigorous prosecution of our journey; we drink to be refreshed and press on. Invite, and bring, our children and friends. Come sinner, thou!

“See from the Rock a fountain rise!

For you in healing streams it rolls;

Money ye need not bring, nor price,

Ye labouring, burdened, sin-sick souls.

Nothing ye in exchange shall give,

Leave all you have and are behind;

Frankly the gift of God receive,

Pardon and peace in Jesus find.”

—John Hirst: The New Evangelist, p. 185.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

5. SUMMONS TO ISRAEL TO FLEE OUT OF BABYLON

Isa_48:20-21

20          Go ye forth of Babylon.

Flee ye from the Chaldeans, with voice of singing

Declare ye, tell this,

Utter it even to the end of the earth;

Say ye, The Lord hath redeemed his servant Jacob.

21     And they thirsted not when he led them through the deserts:

He caused waters to flow out of the rock for them:

He clave the rock also, and the waters gushed out.

EXEGETICAL AND CRITICAL

Both these verses bear entirely the character of the representation in Isa_48:1-15; that is to say, the chief particulars of chaps. 40–47 are recapitulated. They especially correspond to chaps. 46, 47, which are principally occupied with Babylon. That Babylon must be destroyed, and that redeemed Israel must go free from the destroyed prison, has been variously declared in preceding chapters. It is to be especially noted that wherever the deliverance of Israel and Jehovah as their Redeemer are spoken of, it is always primarily the deliverance from Babylon that is meant (Isa_41:14; Isa_43:1; Isa_43:14; Isa_44:6; Isa_44:22; Isa_44:24 sqq.; Isa_45:13; Isa_45:17; Isa_47:4). We read in Isa_42:22 that Israel is held captive as in a prison. Babylon’s fall is specially announced Isa_43:14; Isa_46:1-2; Isa_47:1 sqq. It is said in Isa_42:10-12; Isa_44:23; Isa_45:6; Isa_45:22-24 that the praise of Jehovah’s acts of deliverance must be sounded to the end of the earth, and be to all nations a guaranty of their own salvation. That on the way the Israelites shall have water in great abundance is promised Isa_41:17-19; Isa_43:19 sq.; Isa_44:3 sq. That the return from Babylon shall not be inferior to the return out of Egypt in miraculous displays of the saving hand of God is stated Isa_42:16; Isa_43:16; Isa_44:27. Thus verses 20, 21 also bear the character of recapitulation. And hence I believe that Isa_48:16 and the verses 17–19 were originally supplements, but through misunderstanding were inserted out of place. As regards particulars, it must be noticed that what is to be proclaimed to the end of the earth begins with The Lord hath redeemed and ends with waters gushed out. The redemption of Israel and its joyful return home must be proclaimed to all nations as a pledge of their own salvation (comp. especially Isa_45:22 sqq.) And particularly this point must be emphasized, to them, that the Lord had now a second time given such a miraculous deliverance to the people Israel. For in that lies even a confirmation of His methodical willing and ability to do. And the waters gushed out occurs again Psa_78:20; Psa_105:41. Moreover see List. [“Unless we are prepared to assume an irrational confusion of language, setting all interpretation at defiance, our only alternative is to conclude, on the one hand, that Isaiah meant to foretell a miraculous supply of water during the journey from Babylon to Jerusalem, or that the whole description is a figurative one, meaning simply that the wonders of the Exodus should be renewed. Against the former is the silence of history; against the latter nothing but the foregone conclusion that this and other like passages must relate exclusively to Babylon and the return from exile.”—J. A. Alexander.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

48:20 Leave Babylon: See also 52:11-12; 55:12.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

After that he had forewarned them of their captivity, and of the cause thereof, he showeth them the great joy that shall come of their deliverance.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Go . . . forth . . . end of the earth--Primarily, a prophecy of their joyful deliverance from Babylon, and a direction that they should leave it when God opened the way. But the publication of it "to the ends of the earth" shows it has a more world-wide scope antitypically; Rev 18:4 shows that the mystical Babylon is ultimately meant.

redeemed . . . Jacob-- (Isa 43:1; Isa 44:22-23).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. Tell this - "Make it heard"] Twenty-seven MSS. of Kennicott's, (ten ancient,) many of De Rossi's, and two ancient, of my own, with the Septuagint, Syriac, Chaldee, and Arabic, and one edition, prefix to the verb the conjunction ו vau, והשמיעו vehashmiu.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(20) Go ye forth of Babylon . . .—The sorrow and sighing are past, and the prophet speaks to the remnant that shall return. They are to act without fear on the promises of God, on the decree of Cyrus, and to start at once on their homeward journey, and as they go, to proclaim what great things God hath done for them.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Go ye forth of Babylon,.... Which the Jews had leave to do by the proclamation of Cyrus; and so the people of God will be called to come forth out of mystical Babylon before its destruction, to which these words are applied, Rev 18:4 perhaps this, in the figurative sense, may be a call to the Christians in Jerusalem, now become another Babylon for wickedness, to come out of it a little before its ruin; and may be applied to the call of persons, by the Gospel, from a state of confusion, sin, and darkness, in which they are:

flee ye from the Chaldeans with the voice of singing; not by stealth, or through fear, but openly and publicly, and with all the tokens and demonstrations of joy and gladness. So the Christians separated, from the unbelieving Jews; as will the followers of the Lamb from the antichristian states, Rev 19:1 and so all that are called by grace should flee from the company of wicked men:

declare ye, tell this, utter it even to the end of the earth; this shows that something more than deliverance from the Babylonish captivity is here intended; for what had all the ends of the earth to do with that? even redemption and salvation by Christ, typified by it; which the apostles and ministers of the word are here exhorted to declare, publish, and proclaim, to the ends of the earth; Christ having a people there to be called and saved by him; and accordingly such a declaration has been made, Rom 10:18,

say ye, the Lord hath deemed his servant Jacob; as the people of the Jews from the Babylonish captivity, so the people of God, his spiritual Jacob and Israel, his sons and servants, from sin, Satan, and the world, the law, its curses, and condemnation, by the precious blood of Christ, which is the sum and substance of the Gospel declaration.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Go ye forth of Babylon - The prophet now directly addresses those who were in exile in Babylon, and commands them to depart from it. The design of this is, to furnish the assurance that they should be delivered, and to show them the duty of leaving the place of their long captivity when the opportunity of doing it should occur. It is also designed to show that when it should occur, it would be attended with great joy and rejoicing.

Flee ye from the Chaldeans with a voice of singing - With the utmost exultation and joy. They should rejoice that their captivity was ended; they should exult at the prospect of being restored again to their own land.

Utter it even to the end of the earth - It is an event so great and wonderful that all the nations should be made acquainted with it.

The Lord hath redeemed ... - Yahweh has rescued from captivity his people (see the notes at Isa 43:1).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Go ye forth of Babylon: the imperative is here, as it is very frequently, put for the future, Ye shall go forth, &c.; for this is not so much a command as a promise; although this form of speech may be the rather used to intimate that it was their duty to go forth, as well as God’s promise to carry them forth.

With a voice of singing; with joy and songs of praise to the Lord. Declare ye; publish God’s wonderful works on your behalf to all nations.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20-22. Go ye forth of Babylon — The message closes here. The exiled but redeemed ones get orders for a march to Zion. The word flee is not a note of alarm; the speed and joy of coming deliverance is the idea; or possibly Jer_51:45, tallying with the idea in Rev_18:4, may explain this part of the message. But the call is for the voice of song loud enough for the end of the earth to hear. The redemption of Jacob is the subject of the singing.

Thirsted not… the deserts — The exodus memorial is called to mind afresh by this later deliverance; or, that is made the type of this, in that, wonderful as was the provision and supply of that departure across deserts, this shall be greatly more wonderful in these regards. All is spiritual; waters of salvation flowed forth from the smitten rock, and that rock was Christ, accompanying them with ever-living abundance of grace and prosperity. The section closes with a contrast.

No peace… unto the wicked — No shalom — no sound health, no prosperity, to the loose, irregular, undevout sons of Israel, holding adherence half with Jehovah and half with idol or world worship. No peace — no joyful, solid hope — is pronounced to such in this final remonstrance.

Thus the thrilling section ends. God is all, man in himself is nothing, idols are utter nothingness. With these truths divinely established this first series of the three concludes. It began with comfort ye, emphasized. No peace unto the wicked is its last word. Throughout, the struggle with idolatry and its effects has been a travail. This subject has been turned over and over, and viewed from every point with remonstrance and expostulation. It is now exhausted; it comes no more to the foreground. The prophet is also done with Babylon. Nor do we hear any more of Cyrus. From this on, the messages are of hope, not to redeemed sons of Jacob merely, but to all the world.

The Times of Messiah. — CHAPTERS 49-60.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Go ye forth of Babylon. A sudden transition from expostulation to exhortation. It might have seemed that no exhortation would be needed; that, as soon as the prison-doors were set open, there would be a general rush to escape. But, when the time came, it was not so. Those only availed themselves of the edict of Cyrus "whose spirit God had raised to go up and build his house". (Ezr_1:5) The wealthier classes, Josephus tells us, ("Ant. Jud:," 11:1) remained. The very poor, it is probable, could not leave. Motives of various kinds detained others. The result was that probably a larger number elected to continue in the country than to return to Palestine. Hence the exhortation to "go forth from Babylon and flee from the Chaldeans" was far from being superfluous. Flee ye from the Chaldeans. Not "flee before them", (see Isa_52:12) as enemies to be feared; but quit them hastily, as corrupters to be avoided. With a voice of singing; rather, with a voice of shouting (Delitzsch), or with a ridging cry (Cheyne). The cry was to reach even to the end of the earth. All the nations were to be informed of the great event, in which they might not feel, but in which they were, deeply interested the deliverance of Israel out of Babylon, which was "the prelude of, and a preparation for, the world"s redemption" (Kay).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Singing - With joy and songs of praise. Declare - Publish God's wonderful works.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

So far the address is hortatory. In the face of the approaching redemption, it demands fidelity and faith. But in the certainty that such a faithful and believing people will not be wanting within the outer Israel, the prophecy of redemption clothes itself in the form of a summons. "Go out of Babel, flee from Chaldaea with voice of shouting: declare ye, preach ye this, carry it out to the end of the earth! Say ye, Jehovah hath redeemed Jacob His servant. And they thirsted not: He led them through dry places; He caused water to trickle out of rocks for them; He split rocks, and waters gushed out. There is no peace, saith Jehovah, for the wicked." They are to go out of Babylon, and with speed and joy to leave the land of slavery and idolatry far behind. Bârach does not mean literally to flee in this instance, but to depart with all the rapidity of flight (compare Exo 14:5). And what Jehovah has done to them, is to be published by them over the whole earth; the redemption experienced by Israel is to become a gospel to all mankind. The tidings which are to be sent forth (הוצי) as in Isa 42:1), extend from גאל to the second מים, which is repeated palindromically. Jehovah has redeemed the nation that He chose to be the bearer of His salvation, amidst displays of love, in which the miracles of the Egyptian redemption have been renewed. This is what Israel has to experience, and to preach, so far as it has remained true to its God. But there is no peace, saith Jehovah, to the reshâ‛ı̄m: this is the name given to loose men (for the primary meaning of the verbal root is laxity and looseness), i.e., to those whose inward moral nature is loosened, without firm hold, and therefore in a state of chaotic confusion, because they are without God. The reference is to the godless in Israel. The words express the same thought negatively which is expressed positively in Gal 6:16, "Peace upon the Israel of God." "Shâlōm is the significant and comprehensive name given to the coming salvation. From this the godless exclude themselves; they have no part in the future inheritance; the sabbatical rest reserved for the people of God does not belong to them. With this divine utterance, which pierces the conscience like the point of an arrow, this ninth prophecy is brought to a close; and not that only, but also the trilogy concerning "Babel" in chapters 46-49, and the whole of the first third of these 3 x 9 addresses to the exiles. From this time forth the name Kōresh (Cyrus), and also the name Babel, never occur again; the relation of the people of Jehovah to heathenism, and the redemption from Babylon, so far as it was foretold and accomplished by Jehovah, not only proving His sole deity, but leading to the overthrow of the idols and the destruction of their worshippers. This theme is now exhausted, and comes into the foreground no more. The expression איּים שׁמעוּ, in its connection with עמּי נחמוּ, points at once to the diversity in character of the second section, which commences here.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

“Go forth from Babel!” This is a prediction of the deliverance from Babylon, clothed in the form of an exhortation to escape from it. We have no right to assume a capricious change of subject, or a want of all coherence with what goes before. The connection may be thus stated. After the general reproof and promise of the nineteenth verse, he recurs to the great example of deliverance so often introduced before. As if he had said, Israel, notwithstanding his unworthiness, shall be preserved; even in extremity his God will not forsake him; even from Babylon he shall be delivered; and then turning in prophetic vision to the future exiles, he invites them to come forth. “Flee from the Chasdim (or Chaldees)! With a voice of joy.” The last word properly denotes a joyful shout, and not articulate song. The whole phrase means, with the sound or noise of such a shout. It has been made a question whether these words are to be connected with what goes before or with what follows. “Tell this, cause it to be heard.” The Hebrew collocation (tell, cause to be heard, this) cannot be retained in English. “Utter it (cause it to go forth) even to the end of the earth.” Compare Isa 42:10; Isa 43:6. “Say ye, Jehovah hath redeemed His servant Jacob.” The deliverance from Babylon is here referred to, only as one great example of the general truth that God saves His people.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isa 59:20")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

General Information:

Yahweh continues speaking to the people of Israel.

to the ends of the earth

The places on the earth that are very far away are spoken of as if they were the places where the earth ends. This phrase also forms a merism and refers to everywhere in between the ends. AT: "to all the farthest places of the earth" or "to the entire earth" (See: Metaphor and Merism)

his servant Jacob

This refers to the descendants of Jacob. AT: "the people of Israel, his servants" (See: Metonymy)

translationWords

Babylon

Chaldea

know

redeem

servant

Jacob

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Go ye forth, etc. Now the prophet addresses those in exile.

Utter it, etc. Make it known publicly; not alone that He will redeem His people, He will do wonders to them at their return to Zion. ולא צמאו That they will not thirst in the deserts, through which God will lead them.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.