Isaiah 52:11

Isa 52:11 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.

Ver. 11. Depart ye, depart ye, go ye out, &c.] Here we have a double repetition redoubled, and all little enough to bring them out of Babylon (not half, as may be probably thought, returned, which was no small prejudice to those that did), and us out of this wicked world; whereunto we are so affixed and addicted that nothing can sunder us but an extraordinary touch from the hand of Heaven. "Save yourselves from this perverse generation." {Act 2:40} "Enter not into the path of the wicked, and go not in the way of evil men: avoid it, pass not by it, turn from it and pass away." {Pro 4:14-15, a parallel place}

Be ye clean, ye that bear the vessels of the Lord.] Id est, qui gestatis arma, instrumenta, adeoque insignia Christi; all ye true believers who are made spiritual priests, {Rev 1:6} and especially all ye holy ministers who, as mystagogues, handle the law, {Jer 2:8} and administer the sacraments, being yourselves choice vessels of honour to "bear Christ’s name unto his people." {Act 9:15} See 2Ti 2:21.

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_52:11-12

Depart ye

A peremptory, yet encouraging call

1.

Thus peremptorily were the Jewish exiles called home. Nearly three generations had fled since their fathers had been forcibly settled on the plains of Shinar; but during that period the temporal lot of the Jews had been gradually bettering. Time had healed many wounds, a milder administration had weakened the memory of many sorrows. In the strange land, strange no longer, homes had been gathered, wealth accumulated, honours won. The land of their fathers was far away, was personally known to few, and lay on the other side of a pathless wilderness. To men so circumstanced, the call to depart was far from welcome. Many ties must be severed if that call were obeyed; many sacrifices made, much travail endured. The present good seemed far better than the future. Besides, who did not know, at least by report, something of the perils of that barren waste over which their march must be made? Who could ensure them, during the progress of that march, against serious harm and loss? Who could demonstrate the certain gain to the majority of exchanging Babylon for Jerusalem, the level land of Shinar for the hill country of Judah? Thus, excuses for remaining sprung readily to their lips; difficulties in obeying the summons grew palpably before their eyes. It was an unwelcome demand, and therefore seemed impossible.

2. But if the prophet s call were peremptory, it was not unsupported by arguments of the weightiest kind. However difficult, the separation must be made, the departure undertaken; but there need be no hurry in their flight, as when Israel went forth from Egypt. The preparation might be deliberate and careful, but one end must be kept steadily in view--return to Palestine. Make all just allowances, meet all just claims, settle all needful matters of business; but still, Prepare to depart. Be ready to leave behind all taint of idolatry. And yet, Take heart, ye fearful ones, and be of good courage. The desert may be trackless, but God shall lead you. The perils of the journey may be numerous, but God shall defend you. The nomadic tribes may harass your hindmost companies, but God shall be your rearward. Such is the interpretation of the original purpose of the prophet s stirring words. (J. J. Goadby.)

Spiritual progress

Let us take these words as helping to illustrate some of the broader features of spiritual progress.

I. SPIRITUAL PROGRESS DEMANDS SEPARATION AND SACRIFICE. What are some of these things from which we must separate ourselves, even at the cost of sacrifice, if spiritual progress is to be made?

1. It is no uncommon thing to find an easy contentment with the truth already attained. The conceit begotten of little knowledge is a fatal bar to progress. The voice of truth may call loudly at our door, Depart ye; go ye out from thence; but to heed that voice sacrifice is inevitable. There is no other method of attaining large spiritual advantage than the destruction of our ignorant self-complacency.

2. Spiritual progress largely depends upon the renunciation of the idea of the present perfection of our character. Many would start back at the notion of laying to claim being already perfect who virtually live as though it were the first article of their belief. They merely dream over the possibility of improvement. In some cases the error is traceable to the mistakes committed at the very beginning of their spiritual life. Conversion is made the be-all and the end-all of their religion. Life seems to travel upward until it reaches that point, and to travel downward ever afterward.

3. But them is another form in which error crops out in older men. For example, when all the inspiration of life is drawn from the past, not with a view of further advancement, but rather as an apology for present repose. Our best inspiration is not gained from what is behind, but from what is before, and what is above.

4. Still further, no spiritual progress is possible unless we are willing to give up our personal indolence.

II. SPIRITUAL PROGRESS TOLERATES NO DELAY BUT THAT WHICH IS SPENT IN PREPARATION. It would have been a strange perversion of the prophets words if the Jews had regarded the assurance that they should not go out with haste, neither by flight, as teaching that they were to protract their preparations indefinitely, protract them so as ultimately to relinquish their journey. They rather encourage them, while not neglecting the judicious settlement of their affairs, to make suitable provision for their march across the wilderness. There need be neither bustle nor confusion, since their exodus will not be either sudden or stealthy. It is Cyrus who reigns, not Pharaoh. But still, it is a journey for which they are to prepare, not a lengthened residence in Babylon. The bearing of all this, as an illustration of spiritual progress, it is not very difficult to see. The delay which is spent in preparation is progress. This may spring, for example, from a careful acquisition of Divine truth. The same thing holds good in regard to character. We cannot force maturity, but we can prepare for it; and all such preparation hastens the desired consummation. Before the Jew reached the land of promise, every stage between Babylon and Jerusalem had to be faithfully traversed. There are stages, also, in the development of character, no one of which can be omitted without subsequent loss. Seasons of suffering of enforced idleness, of dark and apparently irreparable bereavement, are some of the necessary elements out of which real character is born. The time consumed by such discipline is not delay, but progress. All systems, therefore, which attempt to force maturity are as delusive as they are mischievous. Christian work furnishes another illustration of the same general truth. Bracing ourselves up for present duty, and mastering it, is the best qualification for future success.

III. SPIRITUAL PROGRESS IS UNDER DIVINE DIRECTION. The Lord will go before you. Here was encouragement for the timid Jew. As a general leads his army, and a shepherd his flock, so will Jehovah go before the returning exile. Nay more: He shall lead them as a conqueror and a king. But observe more particularly--

1. God has a perfect knowledge of our journey.

2. God is ever near. Whatever the stage, and whatever the necessities of the march, He was nigh at hand, even to the ancient Jew. Much closer has He now come to us, He is Immanuel. Here, then, is most powerful stimulus to the flagging Christian.

3. He never leads us where He has not Himself already been. Are we severely tested? He was tempted in all points like as we are. Are we finding that maturity can only come through travail of soul? He was made perfect through sufferings. He asks us to undertake no difficult service without first showing us His own obedience. When, therefore, murmurs arise within us, and rebellious feelings agitate and disturb, let this be the sufficient check of them all--It is enough for the disciple to be as his Master.

4. He is ever before us. We have One in advance of us who knows the possibilities of our nature; and while never overtaxing us, He expects no relaxation of our effort. Let us, therefore, forget the things that are behind, and reach forth unto those that are before, looking unto Jesus, the Leader and Perfecter of our faith.

IV. SPIRITUAL PROGRESS IS ASSURED OF DIVINE PROTECTION. The God of Israel shall be your rereward. The rereward is the hindmost part of the army, where the reserves are stationed. By this arrangement various important ends are served. For one thing, the stragglers who drop out of the line during a long and toilsome march are effectually gathered up and saved. For another, the army is better prepared to meet unexpected attack by being able rapidly to change its front. The God of Israel shall be your rereward. Here was the pledge of security for their march across that desert which swarmed, as it swarms now, with scores of robber tribes who have this in common, that they are all equally agile, all equally thirsty for plunder, and all equally unscrupulous. Here, also, lies our truest security in spiritual progress. The God of Israel is our rereward.

1. There will, therefore, be no surprises which we are not able to meet, no sudden attack from which He will not prove a sufficient Defender. Our sharpest vigilance will not always serve us; and while sweeping the horizon in one direction, our present danger may approach from another.

2. Then protection is afforded against permanent relapse. If we look forward, our Defender is there. If we look backward, behold, He is there.

3. Then there is a reserve of power and of available help which no saint has ever fully tested. (J. J. Goadby.)

The march through, the desert-world to the city of God

We may learn some of those qualities which should characterize us in this march.

I. THERE SHOULD BE PERPETUAL EXODUS. In all lives there are Babylons, which have no claim on the redeemed of Jehovah. We may have entered them, not without qualms of conscience; but, as time has passed, our reluctance has been overcome. A comradeship has grown up between us and one from whose language and ways we once shrank in horror. An amusement now fascinates us, which we regarded with suspicion and conscientious scruple. A habit of life dominates us from which we once shrank as from infection. A method of winning money now engrosses us; but we can well remember how difficult it was to coax conscience to engage in it. These are Babylons, which cast their fatal spell aver the soul, and against which the voice of God urgently proteste: Depart ye, depart ye! go ye out from thence. When stepping out from Babylon to an unwonted freedom, we naturally shrink back before the desert march, the sandy wastes, the ruined remnants of happier days. But we shall receive more than we renounce.

II. IT SHOULD BE WITHOUT HASTE. Ye shall not go out in haste. There are many English proverbs which sum up the observation of former days and tell how foolish it is to be in a hurry. But, outside of God, there is small chance of obeying these wise maxims. The age is so feverish. No great picture was ever painted in a hurry. No great book was ever written against time. No great discovery was ever granted to the student who could not watch in Natures antechamber for the gentle opening of her door. The greatest naturalist of our time devoted eight whole years almost entirely to barnacles. Well might John Foster long for the power of touching mankind with the spell of Be quiet, be quiet. In this our Lord is our best exemplar. This hastelessness was possible to Israel so long as the people believed that God was ordering, preceding, and following their march.

III. WE MUST BE AT PEACE ABOUT THE WAY. In early life our path seems clearly defined. We must follow the steps of others, depend on their maxims, act on their advice. It is only when the years grow upon us that this sense of waylessness, as it has been termed, oppresses us. So the exiles must have felt when they left Ahava and started on the desert march. At such times the lips of Christ answer, I am the Way. His temper, His way of looking at things, His will, resolves all perplexities. All this was set forth in the figure before us. The Lord will go before yon. When the people came out of Egypt, Jehovah preceded the march in the Shechinah cloud that moved softly above the ark. There was nothing of this sort when Ezra led the first detachment of exiles to Zion; but, though unseen, the Divine Leader was equally in the forefront of the march. Thus it is also in daily experience. Jesus is ever going before us in every call to duty, every prompting to self-sacrifice, every summons to comfort, help and save.

IV. WE MUST BE PURE. Touch no unclean thing. Be ye clean, etc. Those vessels were very precious. The enumeration is made with minute accuracy Ezr_8:26). But they were above all things holy unto the Lord. Thus they passed across the desert, holy men bearing the holy vessels. Through this world, unseen by mortal eye, a procession is passing, treading its way across continents of time. It bears holy vessels. Testimony to Gods truth, the affirmation of things unseen and eternal, the announcement of the facts of redemption--such are our sacred charge. What manner of persons ought we not to be, to whom so high a ministry is entrusted! Before that procession we are told that waste places would break forth into song. It is a fair conception, as though their feet changed the aspect of the territories through which they passed. What was desert when they came to it, was paradise as they left it! What were ruins, became walls! Where there had been hostility, suspicion and misunderstanding, there came concord and peace, the watchmen seeing eye to eye. This is a true portraiture of the influence of the religion of Jesus over the hearts and lives of men. But let us never forget the importance of prayer, as a necessary link in the achieving of these marvels. (F. B. Meyer, B.A.)

Marching orders

We have here, under highly metaphorical forms, the grand ideal of the Christian life.

I. We have it set forth as A MARCH OF WARRIOR PRIESTS. Note that phrase, Ye that bear the vessels of the Lord. The returning exiles as a whole are so addressed, but the significance of the expression, and the precise metaphor which it is meant to convey, may be questionable. The word rendered vessels is a wide expression, meaning any kind of equipment, and in other places of the Old Testament the phrase rendered is translated armour-bearers. Such an image would be quite congruous with the context here, in which warlike figures abound. And if so, the picture would be that of an army on the march, each man carrying some of the weapons of the great Captain and Leader. But perhaps the other explanation is more likely, which regards the vessels of the Lordas being an allusion to the sacrificial and other implements of worship, which, in the first Exodus, the Levites carried on the march. And if that be the meaning, then the figure here is that of a company of priests. I venture to throw the two ideas together, and to say that we may here find an ideal of the Christian community as being a great company of warrior priests on the march, guarding a sacred deposit which has been committed to their charge.

1. Look, then, at that combination in the true Christian character of the two apparently opposite ideas of warrior and priest. It suggests that all the life is to be conflict, and that all the conflict is to be worship. It suggests, too, that the warfare is worship, that the office of the priest and of the warrior are one and the same thing, and both consist in their mediating between man and God, bringing God in His Gospel to men, and bringing men through their faith to God. The combination suggests, likewise, how, in the true Christian character, there ought ever to be blended, in strange harmony, the virtues of the soldier and the qualities of the priest; compassion for the ignorant and them that are out of the way with courage; meekness with strength; a quiet placable heart, hating strife, joined to a spirit that cheerily fronts every danger and is eager for the conflict, in which evil is the foe and God the helper.

2. Note, further, that in this phrase we have the old, old metaphor of life as a march, but so modified as to lose all its melancholy and weariness and to turn into an elevating hope.

3. Again, this metaphor suggests that this company of marching, priests have in charge a sacred, deposit. Paul speaks of the glorious Gospel which was committed to my trust. And, in like manner, to us Christians is given the charge of Gods great weapons of warfare, with which He contends with the wickedness of the world--viz, that great message of salvation through, and in, the Cross of Jesus Christ. And there are committed to us, further, to guard sedulously, and to keep bright and untarnished and undiminished in weight and worth, the precious treasures of the Christian life of communion with Him. And we may give another application to the figure and think of the solemn trust which is put into our hands, in the gift of our own selves, which we ourselves can either waste, and stain, and lose, or can guard and polish into vessels meet for the Masters use. Gathering, then, these ideas together, we take this as the ideal of the Christian community--a company of priests on the march, with a sacred deposit committed to their trust.

II. THE SEPARATION THAT BEFITS THE MARCHING COMPANY. Depart ye, depart ye! go ye out from thence, etc. In the historical fulfilment of my text, separation from Babylon was the preliminary of the march. Our task is not so simple; our separation from Babylon must be the constant accompaniment of our march. The order in the midst of which we live is not organized-on the fundamental laws of Christs kingdom. And wheresoever there are men that seek to order their lives as Christ would have them to be ordered, the first necessity for them is, Come out from amongst them, and be ye separate. This separation will not only be the result of union with Jesus Christ, but it is the condition of all progress in our union with Him. They that are to travel far and fast have to travel light. Many a caravan has broken down in African exploration for no other reason than because it was too well provided with equipments, and so collapsed of its own,, weight. Therefore, our prophet, in the context, says, Touch no unclean thing. There is one of the differences between the new Exodus and the old. When Israel came out of Egypt they spoiled the Egyptians, and came away laden with gold and jewels; but it is dangerous work bringing anything away from Babylon with us. Its treasure has to be left if we would march close behind our Lord and Master. We must touch no unclean thing, because our hands are to be filled with the vessels of the Lord. It is mans world that we have to leave, but the loftiest sanctity requires no abstention from anything that God has ordained.

III. THE PURITY WHICH BECOMES THE BEARERS OF THE VESSELS OF THE LORD. Be ye clean. The priests hands must be pure, which figure, being translated, is, transparent purity of conduct and character is demanded from all Christian men who profess to carry Gods sacred deposit. You cannot carry it unless your hands are clean, for all the gifts that God gives us glide from our grasp if our hands be stained. Monkish legends tell of sacred pictures and vessels which, when an impure touch was laid upon them, refused to be lifted from the place, and grew there, as rooted, in spite of all efforts to move them. Whosoever seeks to hold the gifts of God in His Gospel in dirty hands will fail miserably, in the attempt; and all the joy and peace of communion, the assurance of Gods love, and the calm hope of immortal life, will vanish as a soap bubble, grasped by a child, turns into a drop of foul water on its palm, if we try to hold them in foul hands. And, further, remember no priestly service and no successful warfare for Jesus Christ is possible, except on the same condition. One sin, as well as one sinner, destroys much good, and a little inconsistency on the part of us professing Christians neutralizes all the efforts that we may ever try to put forth for Him.

IV. THE LEISURELY CONFIDENCE WHICH SHOULD MARK THE MARCH THAT IS GUARDED BY GOD. Ye shall not go out with haste, nor go by flight, etc. This is partly an analogy and partly a contrast with the story of the first Exodus. The unusual word translated with haste is employed in the Pentateuch to describe the hurry and bustle, not altogether due to the urgency of the Egyptians, but partly also due to the terror of Israel with which that first flight was conducted. And, says my text, in this new coming out of bondage there shall be no need for tremor or perturbation, lending wings to any mans feet; but, with quiet deliberation, like that with which Peter was brought out of his dungeon, because God knew that He could bring him out safely, the new Exodus shall be carried on. He that believeth shall not make haste. There is a very good reason why we need not be in any haste due to alarm. For, as in the first Exodus, the guiding pillar led the march, and sometimes, when there were foes behind, as at the Red Sea, shifted its place to the rear, so the Lord will go before you, and the God of Israel will be your rereward. (A Maclaren, D.D.)

All the life for God

I have seen in a shop window, The bulk of our goods are of English manufacture. Not the bulk only, but all our life must be given over to God. (E. E. Marsh.)

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

Isa 52:11-12. Depart ye, go ye out from thence — Out of Babylon into your own land, that there I may meet with you, and bless you, and perform those further and greater things for you which I have promised to do there. And this invitation was the more necessary, because God foresaw that a great number of the Jews would, upon worldly considerations, continue in those foreign countries in which they were settled, and would be very backward to return to the Holy Land. Touch no unclean thing — Carry not along with you any of their superstitions or idolatries. Be ye clean, that bear the vessels of the Lord — And especially you priests and Levites, who minister in holy things, and carry the holy vessels of the temple, keep yourselves from all pollution. Ye shall not go out by flight — But securely, and in triumph, being conducted by your great captain, the Lord of hosts. The God of Israel will be your rereward — So that none shall be able either to oppose you in your march, or to fall upon you in the rear.

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

11. Depart ye, depart ye, etc. — The language here is of high poetic scope, and though allusive of departure from the old Babel-home, from analogy with chap. Isa_48:20, yet the reference must be general. The renewed and cleansed in every age, and from every den of capture, whether Sodom, Egypt, or Babel, must betake themselves away, away, for so Alexander, following Gesenius, translates the words, and so St. Paul applies them, 2Co_6:17-18.

Touch no unclean thing — Not the slightest memento. Probably the returning exiles were all natives of Babylon. Utter renunciation of things belonging to that polluted land was, however, only all too appropriate.

Bear the vessels of the Lord — It is known that Nebuchadnezzar took away from Jerusalem all the golden service-vessels from the temple, and that Cyrus ordered their return. See 2 Chronicles 37:18; Dan_5:2-5; Ezr_1:7-11. The application of these words to ministers of the Gospel has no original warrant except as being secondarily very apt.

Sec. 3. MESSIAH AND THE GOSPEL, Isa_52:11 to Isa_55:13.

Thus far in this chapter is treated the case of an exalted Church passing, step by step, through suffering and deliverances into the purity of the typical holy Zion; from this point the view is turned again to the “Servant” of Jehovah, through whom the prophet has seen the Church to be redeemed. The portrait of a suffering servant is here filled out in detail, as a side-piece (Delitzsch) to the liberation and deliverance of Zion-Jerusalem already just depicted. He has conducted his people through suffering to glory.

This picture is to show, not only that Messiah’s earthly pathway, as our Mediator, is to be through intense, but voluntary, suffering, but also that it is in his heart also to suffer for and instead of, as well as with, his people.

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

A DIVINE CALL TO FORSAKE THE WORLDLY LIFE

Isa_52:11. Depart ye, depart ye, go ye out from thence, &c.

The prophet directly addresses those who were in exile in Babylon, and commands them to “depart” from it, when the opportunity, divinely promised, should occur. The urgency of the command, as indicated by its repetition, implies that there would be some delay on their part. Notwithstanding their early privations and sorrows, many of them seemed to prefer residence there, and were strongly indisposed to return. They knew the land of their fathers only by report. It was distant, involving a long and perilous journey across a pathless desert. Babylon was their native place, as well as their home, and the graves of their parents and kindred were there. Some of them had been advanced to official and illustrious positions, and many had property and friends there. Probably many of them had formed improper connections and attachments in that distant land, and they would be unwilling to relinquish them, to encounter the perils and trials incident to a return to the land of their fathers. Hence, the most urgent commands were addressed to them, and the strongest motives presented to induce them to leave the country of their exile. And after all, it is evident that but comparatively few of them were prevailed on to return to Zion. Apply this generally.

I. God calls men to forsake the worldly life. “Depart ye, … go ye out of the midst of her,” &c. Many who attend our sanctuaries are “men of the world”—careless and indifferent about the claims of God and their immortal souls. Hardened by sin, and overcome by the world, they are deaf to entreaty and disobedient to warning, &c. The great majority of our fellow-countrymen “love the world and the things of the world”—manifest a stolid indifference to spiritual religion. This is the most painful aspect of our times. But God’s call to men is—

1. Urgent.

2. Repeated.

3. Disinterested.

II. Men are reluctant to obey this Divine call. See introduction. Through love of the world they are prejudiced against spiritual religion. This reluctance springs from many causes.

1. Unbelief leads them to disregard all such calls. “The Jews might doubt the power of God, the sincerity of the proclamation, and the benefits of returning to Jerusalem.” To indolent and wicked men the commands of God seem unreasonable, the calls to duty prejudicial to selfish interests. Others may go to the celestial city, but they remain in the city of destruction.

2. “Continuance in sin obliterates remembrance of spiritual good. The Jews forgot their own land, and preferred the wealth of Babylon to Jerusalem, their chief joy. Worldly men are concerned for nothing beyond present enjoyments.”

3. “Present possessions are thought more certain than future good. The present world to them is real Power, position, and riches are seen and felt. But they disbelieve in future blessings.” They walk by “sight,” and for the sake of seen advantages, honours, and pleasures, they pursue courses of folly, sin, and shame, regardless of the consequences.

III. Sufficient motives to comply with this Divine call are presented to men. “God deals with them as reasonable and intelligent creatures. He does not constrain or force men out of the world.”

1. “Though God has punished, yet He loves men.” The Jews had been dispersed far and wide; they had been punished with violence; yet God recalled them, and had mercy on them. God hates your sin, but loves you; and though He punishes your sin, still He loves you. His love to you is manifested in manifold ways.

2. “Though men have disobeyed the call, they are not forsaken.” God had called the Jews again and again, and though they had been ungrateful and disobedient, still God invites them tenderly and urgently. How often has God called you! How ungrateful and disobedient have you been! Still God invites you! But His longsuffering will have an end. Beware! Hear and obey!

3. “Though invitations are given to men, yet disobedience will endanger their souls” (Isa_65:12-15; Luk_12:47; 2Th_1:7-9; 1Pe_4:17). The danger is,

1. Real.

2. Imminent, Therefore (Gen_19:17; Jer_51:45).—Alfred Tucker.

This is a direct address to the exiled Jews in their captivity. They were to separate themselves wholly from an idolatrous nation and keep themselves pure. The command pertains particularly to the priests and Levites, whose office it was to carry the vessels of the Lord (Num_1:50; Num_4:15). They were required to feel the importance of their office, and to be separate from all evil. But all Christians are spiritual priests (1Pe_2:9; Rev_1:5). “They are to bear the vessels of the Lord, are intrusted to keep the ordinances of God pure and entire; it is a good thing committed to them, and they ought to be clean, and so carry God’s vessels, and keep themselves pure.”—M. Henry.

I. God’s people will have to do with the world as long as they are in it. The separation enjoined does not refer to civil affairs—buying, selling, &c., neither to existing relationships, &c. While in the world, the godly must live, &c.; and they are commanded not to be “slothful in business,” &c. They are compelled to have intercourse with those whose ungodly deeds are grievous to them, like Lot (2Pe_2:8). The believing wife must not leave her husband, &c. (H. E. I. 1035–1041, 5026–5043).

II. God’s people should regard the world as the sphere of their influence and usefulness.—They are to be blessings to the world. They are its instructors, examples, ornaments, bulwarks, &c. Hence they must live and labour among worldly people, that they may be their benefactors, &c., and the instruments of their salvation. They are to shine in the world—to reprove its sinfulness by their holiness—to attract it by the beauty of their lives, &c.

III. God’s people must be spiritually separated from the world. [1593] Why? Because,

1. The world is Satan’s kingdom, and sinners are his subjects (2Co_6:15; Eph_2:2; Joh_14:30). Saints must not needlessly associate with sinners, but show that Christ is their Master. “What concord (harmony) hath Christ with Belial?” None. “So is there none betwixt those who are Christ’s disciples and Satan’s servants. Discord arises from their fellowship, which is so painful that the believer is often tempted to lower his note in order to produce apparent harmony.”

[1593] “Touch no unclean thing”—connected with the idolatries and defilements of Babylon; “go ye out of the midst of her; be ye clean”—by separating yourselves wholly from Babylonian idolatries, “that bear the vessels of the LORD.” “The Apostle Paul has applied this to Christians, and uses it as expressing the obligation to come out from the world, and to be separate from all its influences (2Co_6:17-18). Babylon is regarded by the apostle as not an inapt emblem of the world, and the command to come out from her as not an improper expression of the obligation of the friends of the Redeemer to be separate from all that is evil.”—(Barnes.) “Go ye out of the midst of her.” Practically, this means “come out from the world—not the material world, of course, nor the philosophic world, nor the commercial world; but come out from the spirit, the principles, the motives that govern worldly men.” “Touch no unclean thing” belonging to them—have nothing to do with sin in any of its forms or manifestations. “Let your intercourse with them be like that of angels, who, when sent from heaven, had no sooner discharged their errand than they flew back again with rapid wing to the pure heavens.”

2. The world is spiritually dark (Joh_3:19; Eph_5:8; Eph_5:11). “What communion hath light with darkness?” None. “If there be communion betwixt light and darkness, it is to the detriment of the light. How has the brightness of many a Christian life been dimmed by intimacy with the ungodly.”

3. The world is unbelieving (Num_14:11). Worldly men trust in themselves and despise Christ. Sometimes their unbelief assumes the form of scepticism, which is not the result of careful inquiry, &c., but the slow result of indifference and prejudice, &c. (H. E. I. 369). “What part hath he that believeth with an infidel?”

4. The world is idolatrous. They worship their pleasures, possessions, honours, &c. (Col_3:5; 1Jn_5:2). “What agreement hath the temple of God with idols?” Wherefore, come “ye out of the midst of her; be ye clean,” &c. The separation is not to be comprised in a single act, but must be the habit of the life. It must be a complete withdrawal from all that is inimical to our spiritual interests, and contrary to the will of God.

IV. God’s people have many motives urging them to this course of conduct.

1. The requirement of God (2Co_6:17-18; Rom_12:2, &c.) Remember who it is that speaks. His eye is full upon you. What will you answer Him?

2. The grand object and aim of the Gospel economy (Gal_1:4, &c.)

3. The nature of their profession. The vows of God are upon them; their baptismal engagements bind them to “renounce,” &c.

4. The glory of God and the interest of His cause. How can we glorify God fully without entire separation from the world? Does not the worldliness of many professing Christians mar and sully the cause and honour of our Redeemer?

V. God’s people will realise the most blessed results from such a separation.

1. Deliverance from the terrible consequences of worldliness. Many have been ruined by it, as Sampson, Lot, Solomon, Demas, &c. (1Co_11:32). Worldliness separates us from fellowship with God, and finally plunges us into perdition.

2. The abiding presence of God (2Co_6:16; Col_3:16; 2Ti_1:14).

3. An interest in God and all that He has promised. “I will be their God”—that is, everything that heart can desire (2Co_6:16).

4. Ever-increasing usefulness. “Other things being equal, you will be useful in proportion as you are holy.” (H. E. I. 1089–1095.)

5. A more glorious reward in the world to come (P. D. 722, 1752).—Alfred Tucker.

For introductory material, see other outlines on this text.

A summons to a very important duty, which, if more generally regarded, would greatly tend to the purity and prosperity of the Church, &c. One of the greatest evils of our times, with which the Church has to struggle, is conformity to the world, &c. “From worldliness, that mildew of churches, good Lord, deliver us.”

I. There is great danger lest we should damage our Christian life by conformity to the lower life of the world around. Such conformity may be—

1. Involuntary. “We have simply to cease to resist the current, and we shall drift with it. Left to themselves, things tend to equilibrium and assimilation.”

2. Unconscious, because so slow and gradual. “As the ship is moved by the tide without the motion being perceived, as old age creeps on a man before he is aware of it; so silently and stealthily the spirit of the world infuses itself into the unwatchful Christian.”

3. It is easily glided into in times of prosperity. [1596] As you love your souls, beware of the world; it has slain its thousands and ten thousands. What ruined Lot’s wife, Achan, Haman, Judas, Simon Magus, Demas? The world! (Mar_8:36.)

[1596] When the world persecutes the Church, Christians are in less danger of going over to the camp of the enemy than when it flatters and even imitates the Church, and the temptation is to meet compliance with compliance. Thus the very amelioration of the world under Christian influences may make it more dangerous by rendering it less repulsive, and by hiding its grosser evils under a decorous cloak. In Brazil there grows a common plant, which forest-dwellers call the matador, or “murderer.” Its slender stem creeps at first along the ground; but no sooner does it meet a vigorous tree, than, with clinging grasp, it cleaves to it, and climbs it, and as it climbs, keeps at short intervals sending out arm-like tendrils that embrace the tree. As the murderer ascends, these ligatures grow larger and clasp tighter. Up, up it climbs a hundred feet, nay, two hundred if need be, until the last loftiest spire is gained and fettered. Then, as if in triumph, the parasite shoots a large flowery head above the strangled summit, and thence, from the dead tree’s crown, scatters its seed—the work of death. Even thus worldliness has strangled more churches than ever persecution broke.—Coley.

II. Our security against this danger lies in spiritual separation from it (H. E. I. 5026–5061).

1. “It is vain to flee from the world, for we may carry the world in our hearts to the wilderness; and it is wrong, for we have a distinct mission to the world, and in fulfilling this mission must learn how to use the things of the world without abusing them.” If you would overcome the world, be assured that you must remain in it, but not be of it; you must not shrink from its responsibilities to avoid its perils. You must stand where God in His providence has placed you—humble in prosperity, trustful in adversity, Christian in all.

2. “It is equally vain simply to oppose the world. Unless we are ourselves different in spirit from the world, the opposition will be a futile hypocrisy.”

3. It is only by moral separation from it that we can escape this danger. [1599]

[1599] “People ask foolishly, ‘Where shall we draw the line?’ Some draw it at the theatre, some at the concert, some at all amusements. Unworldliness does not consist in the drawing of any line, however strict and vigorous. It consists in the change of our own hearts into an unworldly spiritual condition. And when this change is effected we shall voluntarily loathe and hate all debased things, and they will no longer have any power to allure us. There will then be no need to ‘draw a line,’ for there will be no inclination to approach as near as possible to forbidden ground.” Faith realises Christ’s Kingship, and its subjects transfer their allegiance to Him, acknowledging Him to be their Master and Lord, and disclaiming all others. Faith recognises the rightful authority of the whole current of His commands, which run against the love of the world, and renders a willing obedience as the surest evidence of sincerity. A new world has opened to their view, that by an irresistible attraction draws away their hearts from “this present evil world.” The love of Christ expels the love of the world. Faith conquers it by connecting us with the grace and victory of Christ, and by keeping in view the distinguished and everlasting rewards of the future life.—Tucker.

III. We are commanded thus to separate ourselves from the world. “Go ye out of the midst of her” (2Co_6:17-18; Rom_12:2, &c.)

1. The Divine command implies urgency. (See previous outline.)

2. The Divine command implies strenuous effort. (See vol. i. p. 37.)

3. The necessity for such a command is obvious when we consider—

(1.) The constant presence of the world.

(2.) The ties which bind us to the world.

(3.) The tendency of the human heart.

IV. There are many motives which concur in urging obedience to this command.

1. The will of our Heavenly Father (1Th_4:3). He requires our “sanctification”—separation from all sin, &c.

2. The example and mission of Christ. “He was holy, harmless, undefiled, separate from sinners.” In all His transactions, in all His intercourse with others, He preserved Himself unspotted (1Jn_2:6). “He has left us an example,” &c. The design of Christ in dying for us—the one great moral result for which He “gave Himself for us,” was that He might rescue us—select and separate us—“from this present evil world”—the system or course of the present age, as impregnated with spiritual evil, &c. (Gal_1:4, &c.) The grand moral result contemplated was our deliverance from worldliness.

3. The principles you profess.

4. The duty you owe to the Church and to the world. By nonconformity to the world you strengthen the cause of truth and righteousness, cause the friends of Zion to rejoice, and manifest to the world the sincerity of your profession, &c.

5. The duty you owe to yourself. Self-love prohibits conformity to the world, for thereby you take the most direct steps to plunge yourself into that condemnation which will be the portion of the ungodly. But by obedience to this injunction you promote your own holiness, happiness, usefulness, &c.

CONCLUSION.—Is your separation from the world boldly and clearly defined? If not, in so far as you are concerned, Christ has died in vain. “Come out from the world”! “Go ye out of the midst of her”! Yield yourself to Jesus, that He may accomplish this great work in you. Give Him your heart and He will cleanse you from all unrighteousness in heart and habits and life. Let not the charge of singularity frighten you from duty. Let your nonconformity to the world be manifest and thorough.—Alfred Tucker.

HOLINESS

Isa_52:11. Touch no unclean thing, &c.

The great Head of the Church speaks to His people now, in the voice of His word and by the voice of His providence, as He has scarcely ever spoken before. And for good reasons. The world is perishing all around us. The Church in many places is asleep in its worldliness, fashions, and follies, &c. But the fields around us are whitening to the harvest. The doors are opening on every hand, under the providence of God. We have no confidence in the permanent success of any reformatory movements, unless they are under the leadership and influence of a living Christianity and a living Church (Psalms 51; Isaiah 6) It was only when the coronals of fire were on the brow of the early Church that every one of its members became a living witness, testifying of “Jesus and the resurrection.”

I. Holiness furnishes both the disposition and desire to work for the Lord. We cannot be co-workers with God, unless we are one in sympathy, spirit, and purpose with Him. Just in proportion as the spirit of holiness sways the soul will be this disposition and this purpose. The very first entrance of the renewing Spirit into the soul of the believer begets this desire and purpose; and how much more will they control and impel it when He has taken full possession of all its powers! The believer will be willing to do anything for Jesus when he has consecrated all to Him. Sacrifices will be regarded as nothing for the sake of Him who sacrificed all for us.

II. The spirit of holiness also furnishes the help needed for such work. Nothing but this will bear the soul along for weeks, months, and years in this work. There are difficulties, discouragements, and sometimes fearful obstructions in the way of those who undertake these services. No one, unaided by Divine grace, would enter upon such a work, and if he did he would speedily abandon it in either disgust or despair. But the same Spirit who gives the disposition and desire to work for God, also gives the help to do that work (2Co_12:9-10). This is heroic; it is sublime. And it is this endowment of power, the power which holiness brings with it to the soul, which the Church, in its ministry and membership, now needs to fit it for its high and holy mission (H. E. I. 2827).

III. Holiness furnishes the very best and the only absolutely necessary qualifications for this work. We do not refer so much to intellectual qualifications; they are to be secured in other ways. But holiness will clarify the intellect, enlarge the heart, and tip and touch the tongue with an unaccountable eloquence, far beyond any natural gifts which the witness for Christ may possess. This is the one indispensable requisite for this work. Learning is, indeed, exceedingly desirable; but all may be possessed, while the one who has it is unfitted for the Master’s service, and powerless for the salvation of immortal beings. If he have this power, this grace, however rude he may be in speech, or inelegant in manners, or unacquainted with the mighty tomes which contain the facts of science or the lore of the ages, however unheralded he may be by name or fame, he will work wonders in the name of the Lord. The instances are multiplied, &c. Certainly, the more holy any one is, the more closely he will endeavour to imitate his Master and Lord, who “went about doing good.” Oh, it is not a negative holiness which the world wants, but a positive, earnest, self-sacrificing, all consuming holiness, which will expend itself in labours for the good of others (2Co_5:14-15). If any one should think that he has attained to holiness, or profess to enjoy this grace, and has not this disposition or desire to work for Jesus, it is clearly evident that he is deceived, and all his professions are worse than vain.

IV. The spirit of holiness, dwelling in the human soul, will lead it to work for Christ, without selfishness, false ambition, struggle for honour, position, or emolument: and without envy or jealousy of the good, or the rights and privileges of others. [1602]Lewis R. Dunn: Holiness to the Lord, pp. 77–86.

[1602] There is little time for looking after souls where self is dominant. There is little left for benefactions to the poor, the suffering, the distressed, for the cause of God and of humanity, where the loud and ever-increasing clamours for self-gratification demand all, and often more than all, we may possess. And there is but little satisfaction or comfort in the service of Christ which is so marred and blurred and clouded with false ambitions, envies, and jealousies. But this pure spirit of holiness not only expurgates sin, but also self, with all its train of evils and follies. And where these have held undisputed sway, now Jesus reigns alone. And how easy, how pleasant, to work for Him when His love inspires our breast! Love supreme, love to God, begets in us love for our neighbour, and bears us onward cheerfully, in all toils and sacrifices, to bless and save him. What power cannot accomplish, what wealth cannot buy, love can do. And it is the religion of love which is to conquer this world. Truly did the eloquent Castelar say recently in the Spanish Cortes, “Might is the religion of power; but the religion of love is almighty.”—Dunn.

We have now everything else. In a measure we have this. But we have it not in the degree of fulness and power which is needed to enable us to meet our vast responsibilities and move our ponderous machinery. And this is what is needed to meet the wants of the great beating, surging heart of the world. This is to be its great centre of attraction. All else will be of no avail (H. E. I. 2813–2866).

I. Holiness is wanted in the ministry. The priests of Zion, to be efficient, must be “clothed with righteousness as with a garment.” They must be anointed and endowed with the “spirit of holiness.” It was for them primarily that the Saviour prayed in His intercessory prayer: “Sanctify them through Thy truth; Thy word is truth.” There is nothing ministers need so much as holiness. How great is the need, even now, that the entire ministry of the Church should be clad in the shining vestments of holiness! What a spirit of consecration would they then exhibit! What zeal, what self-sacrifice, what sympathy, what power would they possess! It is true that this might create some opposition from worldly-minded, formal, or backslidden professors of religion; but this would not hinder the progress of the work of God. Such a mighty momentum would be given to the cause of the Redeemer, that all barriers would sooner or later be swept out of the way, and the Gospel would not only “run,” but it would be “glorified.” And what an impulse would this give to our missionary work!

II. Holiness is wanted in the Church. The history of the Church clearly demonstrates the fact that, as spiritual vitality and power have declined, there has been an effort to substitute for them external forms and multiplied machinery. And generally, where there has been the least of these spiritual elements, there has been the greatest amount of the material. Now the same absurd tendencies are developing themselves. Much is said nowadays about the barrenness of Protestant worship; it is the barrenest thing in the world, without the presence and power of the Holy Spirit. Romanism, the Greek Church, and the High Church of England and America, have a something which seems in a measure to compensate them for their loss or lack of spiritual vitality. As they have not “the beauty of the Lord upon them,” they have invented a sort of beauty which attracts the eye and ravishes the senses. As they have ceased to be spiritual, they have become simply sensuous. But Protestantism has really provided for nothing of this kind. Without holiness, our churches are nothing but a shell. But where this is, there “the tabernacle of God is with men” (Isa_4:5). And this is all the glory and defence which we need. There must be a return to vital godliness, with all its blessed and heavenly influences, speedily, or else there will follow on rapidly decline, decay, and death.

III. It is holiness which is wanted to bring in the glories of the millennial era, and which will be universal in that era. The ministry and the Church thus consecrated, bearing on every forehead and every breast, on every heart and every life, “Holiness unto the Lord,” would soon bring in the brightest glories foretold on the glowing pages of Isaiah (H. E. I. 1089–1093, 1169).—Lewis R. Dunn, pp. 109–117.

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.

This salvation in its immediate manifestation is the liberation of the exiles; and on the ground of what the prophet sees in spirit, he exclaims to them (as in Isa 48:20), in Isa 52:11, Isa 52:12 : "Go ye forth, go ye forth, go out from thence, lay hold of no unclean thing; go ye out of the midst of her, cleanse yourselves, ye that bear the vessels of Jehovah. For ye shall not go out in confusion, and ye shall not go forth in flight: for Jehovah goeth before you, and the God of Israel is your rear-guard." When they go out from thence, i.e., from Babylon, they are not to touch anything unclean, i.e., they are not to enrich themselves with the property of their now subjugated oppressors, as was the case at the exodus from Egypt (Exo 12:36). It is to be a holy procession, at which they are to appear morally as well as corporeally unstained. But those who bear the vessels of Jehovah, i.e., the vessels of the temple, are not only not to defile themselves, but are to purify themselves (hibbârū with the tone upon the last syllable, a regular imperative niphal of bârar). This is an indirect prophecy, and was fulfilled in the fact that Cyrus directed the golden and silver vessels, which Nebuchadnezzar had brought to Babylon, to be restored to the returning exiles as their rightful property (Ezr 1:7-11). It would thus be possible for them to put themselves into the right attitude for their departure, since it would not take place in precipitous haste (bechippâzon), as the departure from Egypt did (Deu 16:3, cf., Exo 12:39), nor like a flight, but they would go forth under the guidance of Jehovah. מאסּפכם (with the ē changed into the original ı̆) does not man, "He bringeth you, the scattered ones, together," but according to Num 10:25; Jos 6:9, Jos 6:13, "He closes your procession," - He not only goes before you to lead you, but also behind you, to protect you (as in Exo 14:19). For the me'assēph, or the rear-guard of an army, is its keystone, and has to preserve the compactness of the whole.

The division of the chapters generally coincides with the several prophetic addresses. But here it needs emendation. Most of the commentators are agreed that the words "Behold my servant," etc. (hinnēh yaskı̄l ‛abhdı̄) commence a new section, like hēn ‛abhdı̄ (behold my servant) in Isa 42:1.

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.)

Isaiah

MARCHING ORDERS

CLEAN CARRIERS

Isa 52:11.

The context points to a great deliverance. It is a good example of the prophetical habit of casting prophecies of the future into the mould of the past. The features of the Exodus are repeated, but some of them are set aside. This deliverance, whatever it be, is to be after the pattern of that old story, but with very significant differences. Then, the departing Israelites had spoiled the Egyptians and come out, laden with silver and gold which had been poured into their hands; now there is to be no bringing out of anything which was tainted with the foulness of the land of captivity. Then the priests had borne the sacred vessels for sacrifice, now they are to exercise the same holy function, and for its discharge purity is demanded. Then, they had gone out in haste; now, there is to be no precipitate flight, but calmly, as those who are guided by God for their leader, and shielded from all pursuit by God as their rearward, the men of this new Exodus are to take their march from the new Egypt.

No doubt the nearest fulfilment is to be found in the Return from Babylon, and the narrative in Ezra may be taken as a remarkable parallel to the prophecy here. But the restriction to Babylon must seem impossible to any reader who interprets aright the significance of the context, and observes that our text follows the grand words of verse 10, and precedes the Messianic prophecy of Isa 52:13 and of Isa 53:1 - Isa 53:12. To such a reader the principle will not be doubtful according to which Egypt and Babylon are transparencies through which mightier forms shine, and a more wonderful and world-wide making bare of the arm of the Lord is seen. Christ’s great redemption is the highest interpretation of these words; and the trumpet-call of our text is addressed to all who have become partakers of it.

So Paul quotes the text in 2Co 6:17, blending with it other words which are gathered from more than one passage of Scripture. We may then take the whole as giving the laws of the new Exodus, and also as shadowing certain great peculiarities connected with it, by which it surpasses all the former deliverances.

I. The Pilgrims of this new Exodus.

A true Christian is a pilgrim, not only because he, like all men, is passing through a life which is transient, but because he is consciously detached from the Visible and Present, as a consequence of his conscious attachment to the Unseen and Eternal. What is said in Hebrews of Abraham is true of all inheritors of his faith: ‘dwelling in tabernacles, for he looked for the city.’

II. The priests.

Priests and Levites bore the sacred vessels. All Christians are priests. The only true priesthood is Christ’s, ours is derived from Him. In that universal priesthood of believers are included the privileges and obligations of a. Access to God-Communion.

b. Offering spiritual sacrifices. Service and self-surrender.

c. Mediation with men.

Proclamation. Intercession. Thus follows d. Bearing the holy vessels. A sacred deposit is entrusted to them-the honour and name of God; the treasure of the Gospel.

III. The separation that becomes pilgrims.

‘Come out and be ye separate.’ The very meaning of our Christian profession is separation. There is ludicrous inconsistency in saying that we are Christians and not being pilgrims. Of course, the separation is not to be worked out by mere external asceticism or withdrawal from the world. That has been so thoroughly preached and practised of late years that we much need the other side to be put. There should be some plain difference between the life of Christians and that of men whose portion is in this life. They should differ in the aspect under which all outward things are regarded.

To a Christian they are to be means to an end, and ever to be felt to be evanescent. They should differ in the motive for action, which should, for a Christian, ever be the love of God. They should differ in that a Christian abstains from much which non-Christians feel free to do, and often has to say, ‘So did not I, because of the fear of the Lord.’ He who marches light marches quickly and marches far; to bring the treasures of Egypt along with us, is apt to retard our steps.

IV. The purity that becomes priests.

The Levites would cleanse themselves before taking up the holy vessels. And for us, clean hands and a pure heart are essential. There is no communion with God without these; a small speck of dust in the eye blinds us. There is no sacrificial service without them. No efficient work among men can be done without them. One main cause of the weakness of our Christian testimony is the imperfection of character in the witnesses, which is more powerful than all talk and often neutralises much effort. Keen eyes are watching us.

The consciousness of our own impurity should send us to Jesus, with the prayer and the confidence, ‘Cleanse me and I shall be clean.’ ‘The blood of Jesus Christ cleanseth from all sin.’ ‘He hath loosed us from our sins and made us kings and priests to God.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

52:11-12 This is an exhortation to leave the captivity of sin (see 48:20 on leaving physical captivity in Babylon). See also 2 Cor 6:17; 2 Tim 2:19.

52:11 Here the imagery of leaving the unclean enemy city encourages the people to purify themselves by turning away from all known sin. Those who carry home the sacred objects of the Lord need to be pure.

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He warneth the faithful not to pollute themselves with the superstitions of the Babylonians, as Isa. 48:20; 2 Cor. 6:17.

For the time is at hand that the Priests and Levites chiefly (and so by them all the people, which shall be as the Levites in this office) shall carry home vessels of the Temple which Nebuchadnezzar had taken away.

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

(Isa 48:20; Zac 2:6-7). Long residence in Babylon made many loath to leave it: so as to mystical Babylon (Rev 18:4).

ye . . . that bear . . . vessels of the Lord--the priests and Levites, whose office it was to carry the vessels of the temple (Jer 27:18). Nebuchadnezzar had carried them to Babylon (Ch2 36:18). Cyrus restored them (Ezr 1:7-11).

be . . . clean--by separating yourselves wholly from Babylonian idolaters, mystical and literal.

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 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."

La 4:15.

Of the metrical distribution of these lines, see the Prelim. Dissert., p. lviii. note.

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(11) Depart ye . . .—The command is addressed to the exiles in Babylon. They are not to plunder or carry off spoil that would render them unclean. They are to bring only “the vessels of Jehovah,” i.e., the gold and silver which had been taken from His temple, and which Cyrus restored by them (Ezr_1:7). In this case the bearers are the Levites. Commonly, however, the phrase is used of “armour-bearers,” and this meaning is given to it by many commentators, as pointing to the whole body of the people as filling that function for the great king (1Ki_14:27-28).

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

11, 12. A summons to the exiles to prepare for their departure from Babylon (cf. Isa_48:20-21). These are to accompany Jehovah in his triumphal “return to Zion” (see on ch. Isa_40:10-11).

go ye out from thence] from Babylon; “in this section (Isa_52:7-12) the prophet places himself in spirit at Jerusalem” (Cheyne).

touch no unclean thing] They are to “purify themselves” (see below) as those who take part in a religious procession. The stress laid on ceremonial purity in this verse is an exceptional feature in the prophecy.

be ye clean (cleanse yourselves ye) that bear the vessels of the Lord] As in the exodus from Egypt, the priests bearing the sacred utensils march at the head of the procession. Some have rendered “ye that are Jehovah’s armour-bearers” (so Cheyne, formerly), a military figure suggested by the Hebrew phrase, but perhaps a little far-fetched in the context.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Depart ye, depart ye,.... Not from Jerusalem, as some, for that is now said to be redeemed, and its waste places made joyful; but Babylon, even mystical Babylon. The Targum is, "be ye separated, be ye separated": and so the apostle, Co2 6:17. It denotes a separation from the idolatrous church of Rome; and the exhortation is repeated, to hasten the thing, to urge the necessity of it, and point at the danger of delaying it; and it may be it may respect a two fold separation, one that has been already at the time of the Reformation, and another that will be just before the destruction of Babylon, Rev 18:4,

go ye out from thence: not only protest against the false doctrines, idolatries, and superstitions of that apostate church, but entirely relinquish her communion:

touch no unclean thing; have no fellowship with her in any of her unclean and idolatrous actions, and bring none of her abominations along with you. It was the fault of the first reformers from Popery, that they brought so many of the impurities of the church of Rome along with them, which are retained to this day; in this last separation, care is to be taken, and will be taken, that those that come out keep clear of all her defilements; see Rev 14:4,

go ye out of the midst of her; which signifies much the same as before, and is repeated again and again, to show the importance of it:

be ye clean that bear the vessels of the Lord; not the vessels of the Lord's sanctuary, as the Targum, restored by Cyrus to the Jews, at their return from the Babylonish captivity, Ezr 1:7, and so Jarchi interprets it of the priests and Levites that bore the vessels of the Lord in the wilderness; but Kimchi of the mercies and kindnesses of the Lord; Aben Ezra of the law: but it may much better be understood of the ministers of the Gospel, and of the treasure of the Gospel which they have in their earthen vessels; or the name of the Lord, which they are chosen vessels to bear and carry in the world; who ought to be pure from false doctrine, superstitious worship, and an evil conversation: though it may be applied to every Christian, since all true believers are priests under the Gospel dispensation; and as they bear the whole armour of God, and it is their duty to attend all the ordinances of the Gospel, they ought to have their conversation as becomes it. In Zohar (p), these vessels are interpreted of the righteous, brought as a gift to the King Messiah.

(p) In Exod. fol. 87. 4.

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Depart ye, depart ye - This is a direct address to the exiles in their captivity. The same command occurs in Isa 48:20 (see the notes on that place). It is repeated here for the sake of emphasis; and the urgency of the command implies that there was some delay likely to be apprehended on the part of the exiles themselves. The fact seems to have been, that though the captivity was at first attended with every circumstance suited to give pain, and though they were subjected to many privations and sorrows in Babylon (see Psa 137:1-9), yet that many of them became strongly attached to a residence there, and were strongly indisposed to return. They were there seventy years. Most of those who were made captive would have died before the close of the exile. Their children, who constituted the generation to whom the command to return would be addressed, would have known the land of their fathers only by report.

It was a distant land; and was to be reached only by a long and perilous journey across a pathless desert. They had been born in Babylon. It was their home; and there were the graves of their parents arid kindred. Some had been advanced to posts of office and honor: many, it is probable, had lands, and friends, and property in Babylon. The consequence would, therefore, be, that there would be strong reluctance on their part to leave the country of their exile, and to encounter the perils and trials incident to a return to their own land. It is not improbable, also, that many of them may have formed improper connections and attachments in that distant land, and that they would be unwilling to relinquish them, and return to the land of their fathers. It was necessary, therefore, that the most urgent commands should be addressed to them, and the strongest motives presented to them, to induce them to return to the country of their fathers. And after all, it is evident that but comparatively a small portion of the exile Jews ever were prevailed on to leave Babylon, and to adventure upon the perilous journey of a return to Zion.

Touch no unclean thing - Separate yourselves wholly from an idolatrous nation, and preserve yourselves pure. The apostle Paul 2Co 6:17-18 has applied this to Christians, and uses it as expressing the obligation to come out from the world, and to be separate from all its influences. Babylon is regarded by the apostle as not an unapt emblem of the world, and the command to come out from her as not an improper expression of the obligation to the friends of the Redeemer to be separate from all that is evil. John Rev 18:4 has applied this passage also to denote the duty of true Christians to separate themselves from the mystical Babylon - the papal community - and not to be partaker of her sins. The passage is applied in both these instances, because Babylon, in Scripture language, is regarded as emblematic of whatever is oppressive, proud, arrogant, persecuting, impure, and abominable.

That bear the vessels of the Lord - That bear again to your own land the sacred vessels of the sanctuary. It is to be remembered that when the Jews were taken to Babylon, Nebuchadnezzar carried there all the sacred utensils of the temple, and that they were used in their festivals as common vessels in Babylon 2Ch 36:18; Dan 5:2-5. These vessels Cyrus commanded to be again restored, when the exiles returned to their own land Ezr 1:7-11. They whose office it was to carry them, were the priests and Levites Num 1:50; Num 4:15; and the command here pertains particularly to them. They were required to be holy; to feel the importance of their office, and to be separate from all that is evil. The passage has no original reference to ministers of the gospel, but the principle is implied that they who are appointed to serve God as his ministers in any way should be pure and holy.

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

Lord, the Levites departing from Babylon, 1 Esdras i. 7., and Numbers iii. 6., and iv. 5., &c. (Calmet) --- St. Paul proves hence that communication with infidels in spiritual things is always unlawful, 2 Corinthians vi. 17. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Depart ye, depart ye, go ye out from thence; make haste, O ye banished Jews, to depart out of Babylon into your own land, that there I may meet with you, and bless you, and perform those further and greater things which I have promised there to do for you. And this invitation was the more necessary, because God foresaw that a great number of the Jews would upon worldly considerations continue in those foreign countries in which they were settled, and be very backward to return to the Holy Land.

Touch no unclean thing; and when you go thence, take heed that you carry not along with you any of their superstitions or idolatries; but purify and prepare yourselves, that so God may return to you in mercy, when you return into your own land.

Be ye clean, that bear the vessels of the Lord; and especially you priests and Levites, whose office it is to minister in holy things, and to carry back the holy vessels of the temple, keep yourselves from all pollution.

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

Go ye out from thence; i.e. "from Babylon the standpoint of the prophet in the present chapter being Jerusalem. When the time came, earnest exhortations to depart would be found not superfluous, for there would be an indisposition on the part of some to quit their possessions, and of others to affront the perils of the way. Touch no unclean thing. Bring with you none of the Babylonian idols, none of the Babylonian charms, spells, and the like. (see the comment on Isa_47:9) Be ye clean; rather, purify yourselves. The departing captives generally are called upon to avoid polluting themselves with the unclean things of Babylon; but for those who bear the vessels of the Lord this negative purity is insufficient. They are for-really to purify themselves (2Ch_29:34) before undertaking their sacred office. By the vessels of the Lord" we must understand those which Nebuchadnezzar carried off from the temple, (2Ki_25:14-16 Dan_1:2) and which, on the return of the Jews from captivity, were restored by Cyrus (Ezr_1:7-11) and Artaxerxes. (Ezr_8:25-34)

The special need of purity in them that bear the vessels of the Lord.

It is the duty of all to avoid impurity, to "touch no unclean thing," to "perfect holiness in the fear of God." But a special purity is required of those who, by holding any sacred office, are brought nearer to God than others, and as it were serve continually in his presence. Hence the numerous directions in the Jewish Law with respect to the priests their consecration, their ablutions, their vestments, their sin offerings, and the. (Lev_8:2-35 Lev_9:1-24) Hence, moreover, such injunctions as the following: "Do not drink wine nor strong drink, thou Aaron, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations: that ye may put difference between holy and unholy, and between unclean and clean". (Lev_10:9, Lev_10:10) "They the priests shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh. They shall be holy unto their God, and not profane the Name of their God: for the offerings of the Lord made by fire, and the bread of their God they do offer: therefore, shall they be holy". (Lev_21:5, Lev_21:6) "He that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes; neither shall he go in to any dead body, nor defile himself for his father, or for his mother; neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him: I am the Lord. And he shall take a wife in her virginity". (Lev_21:10-13) Everything approaching to uncleanness is to be carefully eschewed by such as minister in holy things; they are to be under a law more strict than that which binds ordinary men; they are to avoid everything at which weak brethren might take exception to shrink from even the shadow of an impure stain. Many things are harmless in the ordinary layman which are not harmless in the clergyman, who is especially bound to "walk warily," to be a pattern to the flock, to abstain from even the appearance of evil, to "let not his good be evil spoken of". (Rom_14:16)

Vers. 11, 12. Christian pilgrimage.

We may regard the departure and journey of the Israelites from Babylon to Jerusalem as pictorial of our departure from the "far country" of sin for the heavenly Zion. Thus considered, we are taught

I THAT ENTRANCE ON THE NEW PATH SHOULD BE AN ACT OF OBEDIENCE AS WELL AS WISDOM. It was an eminently wise thing on the part of the Israelites to return to Jerusalem. Whatever interests, pecuniary or social, they may have formed in exile, their true heritage was in the land of their fathers; the politic in their policy remained, but the wise in their wisdom left. This, however, was not the only or the main inducement. They were called to return as an act of obedience. The Lord their God summoned them. It was a Divine voice that arid, "Depart ye, depart ye, go ye out from thence." Our true interest demands that we should leave "the City of Destruction" and seek "another which is a heavenly." Only a false prudence detains; wisdom, deep and true, urges to depart. But this is not the only consideration. God our Divine Father, Jesus Christ our righteous Lord, commands us. tie calls us to leave the kingdom of unrighteousness and to enter the path of holy service. To linger is to be guiltily disobedient; to set forth is to do the will of God.

II THAT ENTRANCE ON CHRISTIAN PILGRIMAGE SHOULD BE AN ACT OF DELIBERATE CONVICTION. "Ye shall not go out with haste." There should, indeed, be no delay; but, on the other hand, there should be no hurry. More than once Jesus Christ checked the advances of disciples who were acting on impulse rather than conviction. (Mat_8:18-22 Luk_14:28-33) Do not take the greatest step which can possibly be taken without earnest thought, deep deliberation, repeated prayer.

III THAT CHRISTIAN PILGRIMAGE, ESPECIALLY THE DIRECT SERVICE OF GOD, SHOULD BE CHARACTERIZED BY PURITY. "Touch no unclean thing; ... be ye clean, that bear the vessels of the Lord." The Israelites were not to soil their hands with any forbidden or ill-acquired treasures; and the Levites were to take peculiar care that their hands were clean, for they would bear the sacred vessels of the temple. All Christian men must see to it that their hearts are uncorrupted and their hands undefiled by the many evils which are in the world. Anything like covetousness, envy, unchastity, intemperance, vindictiveness, makes service unworthy, and Divine worship unacceptable. By watchfulness and prayer let the ministers of Christ, more especially, cleanse their hearts and their hands.

IV THAT THE GUARDIANSHIP OF GOD MAY BE COUNTED UPON ALL THE WAY. "The Lord will go before you; and the God of Israel will be your rereward;" i.e. there shall be a complete defence from danger; though enemies should threaten you before and behind, you shall find an ample security in God. We find ourselves assailed by spiritual perils coming from opposite quarters: we are tempted by fanaticism on the one side and by indifference on the other; by pietism and secularism; by presumption and distrust; by undue asceticism and laxity; by superstition and scepticism; but if we are obedient and reverent in spirit, our God will be a shield against every foe. C.

Cleanness a condition of service.

"Be ye clean, that bear the vessels of the Lord." The expression recalls the importance attached in the Jewish economy to the preparation of the priests and Levites for solemn tabernacle engagements. They were required to "sanctify themselves" before undertaking any ritual service, because the impression of the holiness of the work must rest on them, and be made through them upon the people. So when the captives were about to return to their own land, as monuments of Divine restorings and salvations, due impressions must be made of the holiness God demanded of all who served him, and the responsibility lay especially on the Levites of making this impression. They may be taken as types of air those who are now engaged in Christ"s service to whom he has committed any trusts. The question is sometimes discussed, in view of the notion of apostolical succession, whether a man who is morally bad can officially communicate Divine grace. We do not venture an opinion on such a question, but we do say that, to right feeling men and women, the connection between personal wickedness and pious work is offensive and distressing. Our souls revolt from the association of the two things, and respond to the demand of the text for personal purity in all who attempt to do God"s work in the world. Two things may be dwelt on.

I CLEANNESS AS HARMONY WITH OUR WORK. We seek for harmony everywhere. In arranging colours of dress or fittings of house. In the relation of man"s profession and his conduct; between a man"s work and the spirit in which he does it. Broken harmony is unpleasing to us. Clean work calls for clean hands. Now, God"s work, whatever form it takes, is holy work; and we never undertake it aright, save as due impressions of its holiness rest upon us. God himself is most holy. His gospel most holy. Immortal souls, as objects of his redeeming love, most holy. The Word that brings healing and life most holy. And, therefore, everybody who comes into relation with these Divine persons and things ought to be toned in harmony with them. Open how this presses on us the importance of spiritual culture.

II CLEANNESS AS FITNESS FOR OUR WORK, AND POWER IN DOING IT. It is, in fact, our endowment. We often think of holiness as quality, but we need to discern that it is power, and our best power; the feather that wings our arrow; the nerve-force that gives energy to our blow; the mesmeric influence before which even stem, hard souls must yield. The pure do the best work in the world for God. Saintly souls are almost almighty. R.T.

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

Depart - Out of Babylon. Touch - Carry not along with you any of their superstitions or idolatries. Ye - And especially your priests and Levites, who minister in holy things, and carry the holy vessels of the temple, keep yourselves from all pollution.

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

“Away! away! go out from thence! the unclean touch not! come out from the midst of her! be clean (or cleanse yourselves) ye armor-bearers of Jehovah!” The first word in Hebrew is a verb, and literally means depart; but there is something peculiarly expressive in the translation of it by an adverb. The analogy of Isa 48:20 seems to show that the Prophet had the departure from Babylon in view; but the omission of the name here, and of any allusion to that subject in the context, forbids the restriction of the words any further than the writer has himself restricted them. The whole analogy of language and especially of poetical composition shows that Babylon is no more the exclusive object of the writer’s contemplation than the local Zion and the literal Jerusalem in many of the places where those names are mentioned. Like other great historical events, particularly such as may be looked upon as critical conjunctures, the deliverance becomes a type, not only to the prophet, but to the poet and historian, not by any arbitrary process, but by a spontaneous association of ideas. As some names, even in our own day, have acquired a generic meaning and become descriptive of a whole class of events, so in the earliest authentic history, the Flood, the Fall of Sodom and Gomorrah, the Exodus, the Babylonish Exile, are continually used as symbols of divine interposition both in wrath and mercy. There is no inconsistency whatever, therefore, in admitting that the Prophet has the exodus from Babylon in view and yet maintaining that his language has a far more extensive scope. The sense of armor-bearers is not only in the highest degree suitable to the idea of a solemn march; but strongly recommended by the fact that the same Hebrew phrase in historical prose is the appropriated title of an armor-bearer. (See 1Sa 14:1; 1Sa 14:6-7; 1Sa 16:21). At the same time the mention of the sacred vessels would scarcely be omitted in the description of this new exodus. Both explanations may be blended without any violation of usage, and with great advantage to the beauty of the passage, by supposing an allusion to the mixture of the martial and the sacerdotal in the whole organization of the host of Israel during the journey through the wilderness. Not even in the crusades were the priest and soldier brought so near together, and so mingled, not to say identified, as in the long march of the chosen people from the Red Sea to the Jordan. By applying this key to the case before us, we obtain the grand though blended image of a march and a procession, an army and a church, a "sacramental host" bearing the sacred vessels not as Priests and Levites merely, but as the armor-bearers of Jehovah, the weapons of whose warfare, though not carnal, are mighty to the pulling down of strong holds (2Co 10:4). With this comprehensive exposition of the clause agrees the clear and settled usage of the word in the wide sense of implements, including weapons on the one hand and vessels on the other. The application of the terms of this verse by John to the spiritual Babylon (Rev 18:4) so far from standing in the way of the enlarged interpretation above given, really confirms it by showing that the language of the prophecy is suited to express far more than the literal exodus of Israel from Babylon.

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

General Information:

Isaiah continues speaking to the people of Israel.

Leave, leave

This word is repeated to emphasize that the people must indeed leave, although not necessarily right away.

go out from there

It is assumed knowledge that the people of Israel were slaves in Babylon. This can be stated explicitly. AT: "go out from the land where you are slaves" (See: Assumed Knowledge and Implicit Information)

touch nothing unclean

Something that Yahweh has stated is unfit to touch or eat is spoken of as if it were physically unclean. AT: "touch nothing that is unacceptable to Yahweh" (See: Metaphor)

leave from her midst

Here "her" represents Babylon.

Yahweh will go before you; and the God of Israel will be your rearguard

Yahweh protecting his people from their enemies is spoken of as if he were the warriors who go ahead of the people and the warriors who stay behind the people to protect them. (See: Metaphor)

translationWords

clean

pure

Yahweh

God

Israel

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

touch no unclean one They shall be abominable to you to touch them.

get out of its midst Out of the midst of the exile, for all these last consolations refer only to the last exile.

purify yourselves Heb. הִבָּרוּ, purify yourselves.

you who bear the Lord’s vessels You, the priests and the Levites, who carried the vessels of the Holy One, blessed be He, in the desert [from here is proof of the resurrection of the dead].

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Depart ye from Babylon, according to R. Moses Hakkohen. I think that these words are addressed to those that are still in exile among the nations.

The repetition of Depart ye is to indicate that it is to be done immediately. Comp. Turn in, my lord, turn in to me (Jud. 4:18).

From thence. Every one from the place of his exile.

It is unclean, touch not, that is, keep away from the heathen nations.

Go ye out of the midst of her. Every one shall go out of the country of his exile. Babylon has not been mentioned in any of these chapters.

הברו Be ye clean. It is Niphal. The Dagesh, which usually compensates for the omitted letter, is here left out, because ר is a guttural letter.

Ye that bear the vessels of the Lord. The Israelites, who are the bearers of the law. Some refer these words to the Levites, who are the bearers of the Holy Ark; but I prefer the former explanation.

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.