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Isaiah 52:11
Verse
Context
Deliverance for Jerusalem
10The LORD has bared His holy arm in the sight of all the nations; all the ends of the earth will see the salvation of our God. 11Depart, depart, go out from there! Touch no unclean thing; come out from it, purify yourselves, you who carry the vessels of the LORD. 12For you will not leave in a hurry nor flee in haste, for the LORD goes before you, and the God of Israel is your rear guard.
Sermons




Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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." Lam 4:15. Of the metrical distribution of these lines, see the Prelim. Dissert., p. 58 note.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
(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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.
Isaiah 52:11
Deliverance for Jerusalem
10The LORD has bared His holy arm in the sight of all the nations; all the ends of the earth will see the salvation of our God. 11Depart, depart, go out from there! Touch no unclean thing; come out from it, purify yourselves, you who carry the vessels of the LORD. 12For you will not leave in a hurry nor flee in haste, for the LORD goes before you, and the God of Israel is your rear guard.
- Scripture
- Sermons
- Commentary
Regeneration & Self-Denial
By Paul Washer13K1:08:59EXO 6:6ISA 52:11EZK 36:24MAT 6:33MAT 10:39MAT 13:44MAT 28:19In this sermon, the speaker addresses the issue of churches abandoning biblical terminology and relying on church growth methodologies. He emphasizes the need for truth that goes beyond factual evidence in a book. The speaker highlights the importance of the truth being empowered by the Holy Spirit and becoming a reality in one's life, particularly in relation to the cross, resurrection, and the power of the Holy Spirit. The sermon also challenges the idea of gradually introducing self-denial and discipleship to new believers, emphasizing the need for a genuine transformation and surrender to Christ.
(Secret of Paul's Authority) 2. Paul Kept His Conscience Clean
By Zac Poonen1.2K44:49AuthorityGEN 3:12ISA 52:11MAT 28:18ACT 24:16ROM 6:221JN 1:7In this sermon, the speaker shares a story about a godly cobbler who refused to compromise his work for the sake of making more money. The cobbler's assistant suggests using old leather to repair shoes, knowing that they would quickly wear out and bring more business. However, the cobbler refuses, fearing the judgment of God. He believes that when he stands before the judgment seat of Christ, he will be held accountable for his actions. The speaker emphasizes the importance of understanding the authority of Jesus Christ and how it is the foundation for fulfilling the great commission to preach the gospel to all nations.
Rise and Shine 1999 Conference-38 Raising the Level of Public Ministry
By William MacDonald1.1K57:41Public MinistryPSA 24:1ISA 52:11MAT 6:33JHN 3:16ACT 20:27HEB 1:31PE 1:18In this sermon, the speaker emphasizes the importance of giving one's best in preparing the message. He shares an example of a well-known radio preacher who spends 10 hours a day for four days preparing for his Sunday messages. The speaker encourages preachers to rely on fresh inspiration from the Lord rather than using old sermons. He also highlights the significance of glorifying Christ and reminding the audience that Jesus, who is greater than anything we can say about Him, died for their sins. The speaker advocates for a systematic study of the Bible, going verse by verse, to provide a balanced diet of God's word to the listeners.
Early Lessons for Christ's Disciples
By Raymond Golsworthy0EXO 21:5DEU 32:2PSA 119:18ISA 1:6ISA 52:11ISA 53:6MRK 1:17MRK 9:7MRK 16:15LUK 6:12JHN 1:1JHN 6:63JHN 14:122CO 5:21EPH 5:8EPH 6:11PHP 2:121TI 1:11TIT 2:14HEB 1:31PE 2:241JN 1:1Raymond Golsworthy preaches on the lessons from Mark 1:16-45, focusing on the events that followed Christ's call to His first disciples. The sermon highlights seven vital spiritual lessons illustrated through the disciples' experiences with Jesus, emphasizing the importance of listening to His teachings, recognizing the reality of spiritual warfare, understanding the power of prayer and unity, discerning true versus false testimonies, learning the essential secret of spending time in prayer with the Master, embracing the call to reach out to all in need, and reflecting on the profound cleansing accomplished by Christ's sacrifice on the cross.
Experiences Concerning Things Relating to God's Everlasting Kingdom
By Isaac Penington0ISA 52:11JHN 14:6ROM 8:92CO 6:17REV 18:4Isaac Penington preaches about the importance of true separation from the spirit, ways, and worships of the world in order to be true worshippers of God. He emphasizes the necessity of hearing and learning from the Father to come to Christ, and then learning from Christ to know the Father, walking in newness of Spirit and daily dying to self. Penington highlights the significance of being led by the Spirit of Christ, dwelling in the Spirit, and living a life separated from all false ways and worshippers.
The Book of Daniel
By G.H. Lang0GEN 12:3LEV 11:44ISA 52:11EZK 5:5DAN 2:21MAT 13:41JHN 10:101TH 4:3F.F. Bruce commends G.H. Lang's work on the Old Testament Apocalypse, emphasizing its relevance in times of crisis and upheaval. Lang focuses on the spiritual and prophetic lessons of Daniel, providing new insights into both the historical and prophetic chapters. The book is praised for its topicality, originality, and thoughtful presentation of fresh ideas in a reasoned and moderate style. Bruce highlights the importance of Daniel's character as a servant of God, emphasizing the need for holiness and obedience in the face of challenges and temptations.
Separation From the Ungodly World
By Octavius Winslow0Identity in ChristSeparation from the WorldISA 52:11MAT 5:14JHN 15:19ROM 12:22CO 6:17GAL 6:14HEB 13:13JAS 4:41PE 2:91JN 2:15Octavius Winslow emphasizes the necessity of separation from the ungodly world, urging believers to recognize their distinct identity as God's chosen people. He highlights that while Christians live in the world, they must not conform to its values or practices, as true discipleship requires a marked separation from worldly influences. Winslow draws parallels between the call of the captive Jews in Babylon and the modern Christian's call to depart from the unclean things of this world. He encourages believers to cultivate a closer union with Christ and the Church, which will further define their identity as followers of an unearthly Savior. Ultimately, he calls for a crucifixion to worldly desires, reminding that love for the world is incompatible with love for the Father.
Holiness Is a Life of Usefulness
By G. Campbell Morgan0Trust in GodHolinessEXO 33:13PSA 25:14ISA 52:11JER 18:6MAT 5:8ROM 12:12CO 6:172TI 2:21HEB 11:61PE 2:9G. Campbell Morgan emphasizes that God's unchanging purpose is fulfilled through His people, which is made possible by holiness of character. He stresses that only cleansed vessels can be used by God, urging believers to separate themselves from unclean things to become instruments of His will. Trust in God is paramount, as our confidence in Him reflects His confidence in us, and true trust manifests in a life of obedience. Morgan highlights that those who have received God's secrets are often those who have suffered for their faith, and through their trials, they contribute to the advancement of God's Kingdom. Ultimately, a life of holiness and usefulness is marked by a deep trust in God and a willingness to be shaped by Him.
Cautionary Thoughts on the Revival Phenomena
By Art Katz0DiscernmentHolinessEXO 20:26ISA 52:11JER 29:13MAT 24:242CO 7:1EPH 4:151TH 5:212TH 2:91PE 4:71JN 4:1Art Katz addresses the complexities surrounding the current revival phenomena, expressing concern over the mixed reports of its authenticity and the potential for deception. He contrasts the present revival with historical movements like the Welsh Revival, emphasizing the need for discernment and caution against manifestations that may lack holiness. Katz warns that the Church's focus on experiences and benefits could lead to spiritual jeopardy, urging believers to seek genuine encounters with God rather than superficial sensations. He calls for a return to holiness and accountability within the Body of Christ, highlighting the dangers of being swayed by emotional and sensational experiences. Ultimately, Katz emphasizes the importance of testing all spirits and maintaining a reverent approach to God's presence.
The Deception and Cost of Carnality
By Shane Idleman0ISA 52:11MAT 5:13MAT 7:5ROM 12:22CO 6:17EPH 5:8JAS 1:22JAS 4:41PE 2:91JN 2:15Shane Idleman emphasizes the importance of Christians being the salt and light of the world, preserving what is noble and good while shining God's light through their actions. He warns against carnality, being too ingrained in the culture, and highlights the need for Christians to come out from among the world and be separate. Idleman stresses the impact of compromise, the importance of living a holy life that honors Christ, and the dangers of being infected by worldly influences. He calls for a deep prayer life, genuine fellowship, and a commitment to purity and holiness.
Lying Signs and Wonders: Deceptions of the Last Days
By Art Katz0DiscernmentHolinessEXO 20:26EXO 30:32ISA 52:11JER 29:13MAT 24:242CO 7:11TH 5:212TH 2:91PE 4:71JN 4:1Art Katz addresses the phenomenon of 'lying signs and wonders' in the last days, expressing concern over the division it creates among believers. He emphasizes the need for discernment, cautioning against equating experiences with the authenticity of God's work, as some manifestations may be deceptive. Katz reflects on the historical context of revivals, contrasting them with current movements that may lack the holiness and reverence expected in God's presence. He warns that the pursuit of experiences can lead to spiritual jeopardy and urges believers to seek genuine encounters with God rather than superficial blessings. Ultimately, he calls for a return to holiness and discernment in the face of potential deception.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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." Lam 4:15. Of the metrical distribution of these lines, see the Prelim. Dissert., p. 58 note.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
(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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.