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.

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.

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, Revelation 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 Romans 2:24.

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

Now therefore, what have I here, saith the LORD, that my people is taken away for nothing? they that rule over them make them to wail, saith the LORD; and my name continually every day is {f} blasphemed.

(f) That is, by the wicked, who think that I have no power to deliver them.

52:5 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 pretence 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.

5. 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 [844]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, 14).

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.