Depart ye, depart ye - This is a direct address to the exiles in their captivity. The same command occurs in Isaiah 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 Psalm 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 2 Corinthians 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 2 Chronicles 36:18; Daniel 5:2-5. These vessels Cyrus commanded to be again restored, when the exiles returned to their own land Ezra 1:7-11. They whose office it was to carry them, were the priests and Levites Numbers 1:50; Numbers 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.

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."

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, 2 Corinthians 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, Revelation 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 Revelation 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, Ezra 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.

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 Isaiah 48:20), in Isaiah 52:11, Isaiah 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 (Exodus 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 (Ezra 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 (Deuteronomy 16:3, cf., Exodus 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 Numbers 10:25; Joshua 6:9, Joshua 6:13, "He closes your procession," - He not only goes before you to lead you, but also behind you, to protect you (as in Exodus 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 Isaiah 42:1.

{k} Depart ye, depart ye, go ye out from there, touch no unclean thing; go ye out of the midst of her; be ye clean, that {l} bear the vessels of the LORD.

(k) He warns the faithful not to pollute themselves with the superstitions of the Babylonians, as Isa 48:20, 2Co 6:17.

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

52:11 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.

11. (Isa 48:20; Zec 2:6, 7). Long residence in Babylon made many loath to leave it: so as to mystical Babylon (Re 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 (2Ch 36:18). Cyrus restored them (Ezr 1:7-11).

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

52:1-12 The gospel proclaims liberty to those bound with fears. Let those weary and heavy laden under the burden of sin, find relief in Christ, shake themselves from the dust of their doubts and fears, and loose themselves from those bands. The price paid by the Redeemer for our salvation, was not silver or gold, or corruptible things, but his own precious blood. Considering the freeness of this salvation, and how hurtful to temporal comfort sins are, we shall more value the redemption which is in Christ. Do we seek victory over every sin, recollecting that the glory of God requires holiness in every follower of Christ? The good news is, that the Lord Jesus reigns. Christ himself brought these tidings first. His ministers proclaim these good tidings: keeping themselves clean from the pollutions of the world, they are beautiful to those to whom they are sent. Zion's watchmen could scarcely discern any thing of God's favour through the dark cloud of their afflictions; but now the cloud is scattered, they shall plainly see the performance. Zion's waste places shall then rejoice; all the world will have the benefit. This is applied to our salvation by Christ. Babylon is no place for Israelites. And it is a call to all in the bondage of sin and Satan, to use the liberty Christ has proclaimed. They were to go with diligent haste, not to lose time nor linger; but they were not to go with distrustful haste. Those in the way of duty, are under God's special protection; and he that believes this, will not hasten for fear.