Isaiah 52:5

Isa 52:5 Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day [is] blasphemed.

Ver. 5. Now, therefore, what have I here?] Cui bono? To what purpose or profit? For what wealth or worth suffer I my poor people to lie captives here at Babylon? Or, as others {a} sense it, what make I here any longer at Jerusalem when my poor people are in durance at Babylon? Why hasten I not to help them out?

They that rule over them, make them to howl,] i.e., The Chaldeans, and after them the Romans, and then the scribes and Pharisees, by "binding heavy burdens grievous to be borne, and laying them on men’s consciences." {Mat 23:4}

And my name continually every day (or, all the day long) is blasphemed.] That is all I get by the bargain.

{a} Piscator.

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_52:5

My name continually every day is blasphemed.

--

God pitiful, yet indignant

1. The captives are so dispirited that they cannot praise Him; but, instead of that, they are continually howling, which grieves Him, and moves His pity.

2. The natives are so insolent that they will not praise Him; but, instead of that, they are continually blaspheming, which affronts Him and moves His anger. (M. Henry.)

Blasphemy

I. ITS NATURE.

II. ITS GUILT.

III. ITS AWFUL PREVALENCE.

IV. ITS CERTAIN PUNISHMENT. (J. Lyre, D. D.)

Blaspheming Gods name

I. WHAT IS MEANT BY THE NAME OF THE LORD? His perfections, titles, etc.

II. THE VARIOUS WAYS IN WHICH IT IS BLASPHEMED.

1. By denying His existence (Psa_10:4; Psa_14:1; Psa_53:1).

2. By denying His sovereignty (Job_21:14-15; Exo_5:2).

3. By denying His truth (Gen_3:4; Isa_36:15; 2Pe_3:3-4).

4. By denying His power (2Ki_7:2; 2Ki_18:30; 2Ki_18:32-35; Psa_78:19-20).

5. By denying His omnipotence and omniscience (Job_22:13-14; Psa_10:11; Psa_73:11; Psa_94:7; Isa_29:15; Eze_8:12).

6. By accusing Him of injustice (Jer_12:1; Eze_18:25; Mal_2:17; Mal_3:15).

7. By murmuring against His dispensations (Isa_45:9; Exo_14:11-12).

8. By false swearing, oaths and curses, etc.

III. THE EXCUSES USUALLY MADE FOR IT. Ignorance, custom, example, surprise, passion, confirmation of what is said, meaning no harm, inconsistencies of professors, etc. (2Sa_12:14; Eze_36:20; Rom_2:24; 2Pe_2:2).

IV. THE EVIL CONSEQUENCES OF IT. Destroys the little remains of the fear of God. Leads to the disobedience of all His commands. Sets a horrid example to others, especially to the young.

V. THE POWERFUL ARGUMENTS AGAINST IT. The Lord is our glorious and lawful Sovereign, who sees and hears all things. He is a holy and jealous God, before whose bar we must appear, He is fully able to punish, and has assured us that He will (2Ki_19:22; 2Ki_19:28, Isa_37:23; Isa_37:36-38;Eze_20:27; Eze_20:33; Eze_35:12-14). (A. Tucker.)

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

BLASPHEMY

Isa_52:5. My name continually every day is blasphemed.

The proud and oppressive Babylonians delighted to add to the sorrows of the exiled Jews, by reproaching the name of their God, and by saying that He was unable to defend them and their city from ruin. This sin is awfully prevalent.

I. What is meant by the “name” of the Lord? His perfections, titles, word, &c.

II. The various ways in which it is blasphemed.

1. By denying His existence (Psa_10:4; Psa_14:1; Psa_53:1).

2. By denying His sovereignty (Job_21:14-15; Exo_5:2).

3. By denying His truth (Gen_3:4; Isa_36:15; 2Pe_3:3-4).

4. By denying His power (2Ki_7:2; Psa_78:19-20; Isa_36:15; Isa_36:18-20, and 2Ki_18:30; 2Ki_18:32-35).

5. By denying His omnipresence and omniscience (Job_22:13-14; Psa_10:11; Psa_73:11; Psa_94:7; Isa_29:15; Eze_8:12).

6. By accusing Him of injustice (Jer_12:1; Eze_18:25; Eze_33:17; Mal_2:17; Mal_3:15).

7. By murmuring against His dispensations (Isa_45:9; Exo_14:11-12).

8. By false swearing, oaths, and curses, &c.

III. The excuses usually made for it. Ignorance, custom, example, surprise, passion, confirmation of what is said, meaning no harm, inconsistencies of professors, &c. (2 Samuel 12, 14; Eze_36:20; Rom_2:24; 2Pe_2:2).

IV. The evil consequences of it. Destroys the little remains of the fear of God. Leads to the disobedience of all His commands. Sets a horrid example to others, especially to the young, &c.

V. The powerful arguments against it. “The Lord” is our glorious and lawful Sovereign, who sees and hears all things. He is a holy and jealous God, before whose bar we must appear. He is fully able to punish, and has assured us that He will (2Ki_19:22; 2Ki_19:28; Isa_37:23; Isa_37:36-38; Eze_20:27; Eze_20:33; Eze_35:12-14).—Alfred Tucker.

Blasphemy. I. Its nature. II. Its guilt. III. Its awful prevalence. IV. Its certain punishment.—J. Lyth, D.D.

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.

52:5 The oppressors would shout in exultation because they believed they had conquered not only Israel but also its God. • My name is blasphemed all day long: The condition of God’s people affects God’s reputation in the eyes of the watching world (see 37:6, 23; 48:11).

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

To wit, by the wicked, which think that I have no power to deliver them.

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

what have I here--that is, what am I called on to do? The fact "that My people is taken away (into captivity; Isa 49:24-25) for naught" (by gratuitous oppression, Isa 52:4; also Isa 52:3, and see on Isa 52:3) demands My interposition.

they that rule--or "tyrannize," namely, Babylon, literal and mystical.

make . . . to howl--or, raise a cry of exultation over them [MAURER].

blasphemed--namely, in Babylon: God's reason for delivering His people, not their goodness, but for the sake of His holy name (Eze 20:9, Eze 20:14).

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 5. They that rule over them - "They that are lords over them"] For משלו moshelo, singular, in the text, more than a hundred and twenty MSS. (De Rossi says, codices innumeri, "numberless copies") have משליו moshelaiv, plural, according to the Masoretical correction in the margin; which shows that the Masoretes often superstitiously retained apparent mistakes in the text, even when they had sufficient evidence to authorize the introduction of the true reading.

Make them to howl - "Make their boast of it"] For יהילילו yeheililu, "make them to howl," five MSS., (two ancient,) have יהללו yehalelu, "make their boast;" which is confirmed by the Chaldee paraphrast, who renders it משתבחין mishtabbechin. Ulaloo is not only the cry itself, but also the name of the funeral song of the Irish. The Arabs have a cry very much resembling this.

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

(5) What have I here . . .?—i.e., What have I to do? As in Gen_11:4, Jehovah is represented as deliberating after the manner of men. Again the people have been gratuitously, wantonly attacked; and their groans mingle with the taunting blasphemies of their conquerors. Has not the time come for Him to vindicate His outraged Majesty?

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

5. Now therefore] Rather, But now, accentuating the gravity of the present situation. Exile and oppression were indeed no new experiences for Israel (Isa_52:4), but no such overwhelming disaster as this had ever befallen it hitherto.

what have I here &c.] The sentence may be variously understood. The main idea obviously is that the state of things described in what follows is not to be endured, being inconsistent with the honour of Jehovah. The formula “What is there to me?” expresses a strong sense of incongruity between what is and what ought to be (see Isa_3:15, Isa_22:1; Isa_22:16), and we may render either, “What am I about (Isa_22:1) here (in Babylonia)?” or, more generally, “What do I find here?” i.e. in the existing position of affairs, as contrasted with the historic parallels in Isa_52:4. The last is perhaps to be preferred. The meaning can hardly be, “What have I to do here (ch. Isa_22:16) now that my people is taken away?”

that (better for) my people is taken away] destroyed outright (ch. Isa_53:8).

they that rule over them (the Chaldæans) make them to howl (R.V. do howl)] The R.V. rightly avoids the causative sense of the verb, which has no support in usage. On the other hand, it is nowhere else used of a shout of exultation, as it must be here; comp. with Gesenius and others, “laetis ululare triumphis” (Lucan, 6, 261). In Syriac also the word appears occasionally to undergo a similar modification.

my name … is blasphemed] lit. despised. (The form should probably be pointed as part. Pual.) The meaning is that the calamities of Israel were attributed by the heathen to the impotence of their God, and thus the majesty of Jehovah was impaired,—a thought frequently expressed by Ezekiel (see Eze_36:20 &c.). The words are cited in Rom_2:24.

continually all the day] (R.V.), as ch. Isa_51:13.

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.

Now therefore what have I here, saith the Lord, that my people is taken away for nought?.... Or what do I get by it, that my people should be taken and held in captivity without cause? I am no gainer, but a loser by it, as it afterwards appears; and therefore why should I sit still, and delay the deliverance of my people any longer? but as I have delivered Israel out of Egypt, and the Jews from Babylon, so will I deliver my people out of mystical Babylon, spiritually called Sodom and Egypt.

They that rule over them cause them to howl, saith the Lord; they that hath carried them captive, and exercised a tyrannical power over them, cause them to howl under their bondage and slavery, as the Israelites formerly in Egypt; wherefore the Lord is moved with compassion to them, and since neither he nor they were gainers, but losers by their captivity, he determines to deliver them: or it may be rendered, "they cause its rulers to howl" (i), or his rulers howl; not the common people only, but their governors, civil and ecclesiastical; so Aben Ezra interprets it not of Heathen rulers, but of the great men of Israel:

and my name continually every day is blasphemed; by ascribing their extent of power and authority, their dominions and conquests, not to the Lord, but to their idols, whom they worship, to such or such a saint; opening their mouths in blasphemy against God, his name and tabernacle, and his people, Rev 13:5. The Targum is,

"and always, all the day, because of the worship of my name, they provoke.''

The Septuagint is, "for you always my name is blasphemed among the Gentiles"; see Rom 2:24.

(i) "dominatores ejus ululare facient", Montanus; "dominus ipsius ejulant", Junius & Tremellius, Vitringa; "ululant", Piscator; "qui habent potestatem in eum ejulant", Cocceius.

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

Now, therefore, what have I here? - In Babylon, referring to the captivity of the Jews there. The idea is, that a state of things existed there which demanded his interposition as really as it did when his people had been oppressed by the Egyptians, or by the Assyrian. His people had been taken away for nought; they were subject to cruel oppressions; and his own name was continually blasphemed. In this state of things, it is inferred, that he would certainly come to their rescue, and that his own perfections as well as their welfare demanded that he should interpose to redeem them. The phrase, ‘what have I here?’ is equivalent to saying, what shall I do? what am I properly called on to do? or what reason is there now in Babylon for my interposition to rescue my people? It is implied, that such was the state of things, that God felt that there was something that demanded his interposition.

That my people is taken away for nought - This was one thing existing in Babylon that demanded his interposition. His people had been made captive by the Chaldeans, and were now suffering under their oppressions. This had been done ‘for nought;’ that is, it had been done without any just claim. It was on their part a mere act of gross and severe oppression, and this demanded the interposition of a righteous God.

They that rule over them make them to howl - Lowth renders this, ‘They that are lords over them make their boast of it.’ Noyes renders it, ‘And their tyrants exult.’ The Septuagint renders it, ‘My people are taken away for nought: wonder ye, and raise a mournful cry’ (ὀλολύζετε ololuzete). Jerome renders it, ‘Their lords act unjustly, and they therefore howl when they are delivered to torments.’ Aben Ezra supposes that by ‘their lords’ here, or those who rule over them, are meant the rulers of the Jewish people, and that the idea is, that they lament and howl over the calamities and oppressions of the people. But it is probable, after all, that our translators have given the true sense of the text, and that the idea is, that they were suffering such grievous oppressions in Babylon as to make them lift up the cry of lamentation and of grief. This was a reason why God should interpose as he had done in former times, and bring deliverance.

And my name continually every day is blasphemed - That is, in Babylon. The proud and oppressive Babylonians delight to add to the sorrows of the exiles by reproaching the name of their God, and by saying that he was unable to defend them and their city from ruin. This is the third reason why God would interpose to rescue them. The three reasons in this verse are, that they had been taken away for nought; that they were suffering grievous and painful oppression; and that the name of God was reproached. On all these accounts he felt that he had something to do in Babylon, and that his interposition was demanded.

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

Long, by the Chaldeans, weak Jews, and strangers, who misconstrue my conduct towards my people, and represent it as the effect of injustice, or of weakness.

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).

What have I here? Heb. What to me here? the sense is either,

1. What do I here? Why do I sit still here, and not go to Babylon to punish the Babylonians, and to deliver my people? Or,

2. What honour have I by suffering this injury to be done to my people?

Is taken away, were carried away captive by the Babylonians,

for nought; without any provocation or pretence of right. See before on Isa 52:3. They that rule over then, who by their office are obliged to deal justly and tenderly with their subjects,

make them to howl, by their tyrannical and unmerciful usage of them.

My name continually every day is blasphemed; instead of that praise and service which the Babylonians owe me for all their successes and conquests, they blaspheme me, as if I wanted either power or good-will to save my people out of their hands.

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

What have I here? rather, what have r to do here? i.e. what is the task before me the work that I have to perform? There are three principal considerations by which the answer to this question has to be determined.

(1) The Babylonians have obtained possession of the Israelites without purchase for nought;

(2) they use their authority harshly and brutally; and

(3) they continually blaspheme the Name of Jehovah. All three are grounds for bringing the captivity to an end, and coming forward with the cry of a deliverer, "Here I am." Make them to howl; rather, howl; i.e. insult over the captives with shouts and yells of triumph. The prophet is speaking of the Babylonian oppressors, not of the native "rulers," who exercised a certain amount of authority over the captives (see Delitzsch and Cheyne). My Name... is blasphemed. Cruel taskmasters vexed the captives by insulting their God.

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

What have I - Why do I sit still here, and not go to Babylon to punish the Babylonians, and to deliver my people? For nought - Without any provocation, or pretense of right. Howl - By their unmerciful usage. Blasphemed - The Babylonians blasphemed me as if I wanted either power or good will to save my people out of their hands.

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

“And now, what is there to me here (what have I here), saith Jehovah, that my people is taken away for nothing, its rulers howl, saith Jehovah, and continually, all the day, my name is blasphemed?” Some understand ‘now’ strictly as meaning ‘at the present time’, in opposition to the ancient times when Israel suffered at the hands of Egypt and Assyria. The same antithesis may be obtained by giving now a modified sense so as to mean in the present case, as distinguished from the two already mentioned. It would even be admissible to give the now its logical sense as substantially meaning since these things are so, although such a departure from the proper import of the word is by no means necessary. The other adverb, here, admits of no less various explanations. Some older writers understand it to mean heaven as the customary residence of God (1Ki 8:30). Some suppose it to mean Babylon, while others, with a bolder departure from the strict sense, understand it as equivalent to in the present case, viz. that of the Babylonian exile; which, however, even if correct in substance, is rather a paraphrase than a translation. With the meaning put upon this adverb varies the interpretation of the whole phrase, ‘what have I here?’ If ‘here’ means ‘in Babylon’, the sense would seem to be, ‘what else have I to do here but to free my people?’ If it mean ‘in heaven’, then the question is, ‘what is there to detain me here from going to the rescue of my people?’ If it mean ‘in the present case’, whether this be referred to the Babylonish exile or more generally understood, the best explanation of the question is, ‘what have I gained in this case, any more than in the others, since my people are still taken from me without any compensation?’ The conclusion implied, though not expressed, is that in this as in the other instances referred to, a regard to His own honor, metaphorically represented as His interest, requires that He should interpose for the deliverance of his people. The next clause likewise has been very variously explained. Among the vast majority of writers who retain the common meaning of the word translated ‘rulers’, the question chiefly in dispute is whether it denotes the native rulers of the Jews themselves, as in Isa 28:14, or their foreign oppressors, as in Isa 49:7. Most interpreters, however, seem disposed to understand it as meaning his foreign oppressors. The form of expression in the last clause is copied by Ezekiel (Eze 36:20; Eze 36:23), but applied to a different subject; and from that place, rather than the one before us, the Apostle quotes in Rom 2:24.

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

Now what do I have here ... seeing that my people are taken away for nothing?

Yahweh uses a question to make the people pay attention to what he is about to say. This rhetorical question can be translated as a statement. AT: "Now look at what is happening ... my people are again taken away for nothing." (See: Rhetorical Question)

this is Yahweh's declaration

Yahweh speaks of himself by name to express the certainty of what he is declaring. Translate as in Isaiah 30:1. AT: "this is what Yahweh has declared" or "this is what I, Yahweh, have declared" (See: First, Second, or Third Person)

seeing that my people are taken away for nothing

This can be stated in active form. AT: "I see the enemy taking my people away for nothing" (See: Active or Passive)

for nothing

Possible meanings are 1) "for nothing" means the Babylonians took the people unjustly and without cause or 2) this continues the metaphor from Isaiah 52:3 where Yahweh is spoken of as if he owned the people of Israel and could give them away for nothing. (See: Metaphor)

Those who rule over them mock

This refers to the Babylonians who have conquered the people. However, some versions have, "Those who rule over them wail." For these versions, this passage refers to the leaders of the Israelites in captivity.

my name is blasphemed continually all day long

Here "name" represents Yahweh's reputation. This can be stated in active form. AT: "those who watch the enemy take away my people are continually saying evil things about me" (See: Metonymy and Active or Passive)

Therefore my people will know my name

Here "name" represents Yahweh's reputation. AT: "Therefore my people will truly know who I am" (See: Metonymy)

translationWords

Yahweh

declare

people of God

name

slander

know

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

And now, what have I here Why do I stay and detain My children here?

boast Heb. יְהֵילִילוּ, Boast saying, “Our hand was powerful.”

is blasphemed Blasphemes itself, and this is an instance similar to (Num 7:89) “And he heard the voice speaking to him.”

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.

מה לי פה What have I here, any more. It is an anthropomorphism. It might also mean, what reason have I to be silent,

that my people is taken away for nought by Babylon, Edom, and other nations.

ומשליו And they that rule over them, that is, the princes of Israel, or His poets; comp. המשלים they that speak in proverbs (Num. 21:27).

יהילילו Hoẇl. The ה, the characteristic of the Hiphil, is here not omitted, as is usually the case.

מתנאץ═מנאץ Is blasphemed. The Dagesh in נ compensates for the omitted ת.

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.