Arise, arise, put on thy strength, O Sion, put on the garments of thy glory, O Jerusalem, the city of the Holy One: for henceforth the uncircumcised, and unclean shall no more pass through thee.

“All agree that this prophecy has reference to the time yet to come, notwithstanding the passage Depart ye, etc. (ver. 11), which is adduced by R. Moses Hakkohen, though in error, as I shall prove, in answer to this opinion. How could this prophecy be referred to the deliverance and return of the captives in Babylon, when it is said, the uncircumcised and unclean shall no more come unto thee (ver. 1.); for this is as the waters of Noah, etc. (54:1); thus have I sworn (ibid.); such expressions characterise an irrevocable decree. לא יוסיף יבוא Shall no more come. As to יבוא and יוסיף following each other without conjunction, comp: אל תרבו תדברו talk no more. The conjunction שֶׁ is omitted by poetical license.”

“Arise, arise. Here he excludes the third impediment to liberation, which could be doubted on account of lack of means, promising them a free liberation. And it is divided into two parts: for first he foretells the liberation of the Jews from the Babylonians; second, the liberation of the Gentiles from sins, at Behold, he shall understand. Concerning the first there are two things. First he foretells the liberation; second, the order of the liberation, at The Lord will prepare. Concerning the first there are three things. First he promises a free liberation; second he assigns the cause of the liberation, at For thus saith the Lord God; third he proclaims joy to those set free, at How beautiful. Now liberation is promised to them in three ways. First, from the oppression of enemies, as to the goods which they recovered. Arise — from the weakness by which you could not resist your enemies; and therefore he says: put on strength, as with weapons of war, O Sion, in which there was a citadel for the defense of the city. Arise — from the misery you had fallen into, your enemies plundering; and therefore he says: put on the garments of thy glory. The glory of a city is the multitude of its citizens, the beauty of its streets, the abundance of its goods. Baruch 5: put off, Jerusalem, the robe of thy mourning and affliction, and put on the beauty and the honor of that which is from God to thee, unto everlasting glory. And as to the enemies whom they escaped: for he shall no more add to pass through — as one laying waste or lording it over; the uncircumcised, as to the Gentile enemies; the unclean, as to the traitors from that same people — above, 35: it shall be called the holy way, etc. Apocalypse 21: there shall not enter into it anything defiled. Second, he promises liberation from the vileness of the inhabitants, for they have been left of the poor of the land, as is said in 4 Kings, last chapter, and Jeremiah, last chapter: shake thyself from the dust — of vileness; arise — resisting thy adversaries; and then sit — at rest. 1 Kings 2: raising up the needy from the dust. Third, he promises liberation from the detention of captives, foretelling the benefit of liberation. Loose the bonds — that is, go forth from captivity. Leviticus 26: I have broken your chains. And he shows the manner of the liberation: for thus saith the Lord, you were sold for nought — as if to say: those who took you captive conferred no benefits upon you. You shall be redeemed — from the captivity of Babylon, through Cyrus. Above, 45: he shall let go my captivity, etc. Psalm 43: thou hast sold thy people without a price. For thus saith the Lord. Here he assigns two causes of the liberation: namely, the false accusation against the people, and the blasphemy against God. And first he alleges the false accusation: into Egypt (...) at the beginning, among the fathers: Genesis 46 and 47: as a sojourner — and so they had some right of oppressing them, from the benefits bestowed. And Assyria, under which also the Chaldeans are included, without any cause, conferring no benefits upon them. If then he has driven away liberation, what is that to me? — that is, what prevents me from now freeing Jerusalem? Second, he pronounces the sentence: for it has been taken away, from its own land. The rulers — who usurped dominion for themselves, namely the Chaldeans. And because continually — it is blasphemed, as though I were unable to liberate my people. Ezechiel 36: I will sanctify my great name, which has been profaned among the nations. Therefore in that day — of liberation — I who spoke — promising — am present — to fulfill it. Baruch 3: afterward he was seen upon earth, and conversed with men. Hebrews 1: God, who spoke of old to the fathers in the prophets in many portions and in many manners, has in these last days spoken to us in the Son — if this be expounded mystically of the coming of Christ. How beautiful. Here he proclaims joy to those set free: and first he describes the joy as to the reception of the messengers, who, coming from Chaldea, announced it. Beautiful — for it was beautiful and delightful for the people to hear such things announced — upon the mountain, that many might hear, of one preaching, publicly, peace, restored by Cyrus; good, of the promised relief; salvation, from captivity. He shall reign — as if to say, henceforth God alone shall reign in thee, because thou shalt worship him in the temple restored. Nahum 2: behold, upon the mountains, etc. Second, he describes the joy as to the watch of the lookouts, who, returning from there, were watching, setting down the voice of exultation: the voice, of joy, shall resound. Acts 4: with one accord they lifted up their voice to God. And the reason for the joy: for with the eye — that is, with their own eyes — they shall see the captives coming. Above, 33: thine eyes shall see Jerusalem. Third, as to the arrival of the captives: rejoice. Above, 35: the desert shall rejoice, and the wilderness shall exult. Note, on that phrase put on the garments, that the saints have garments of virtues in which they glory: and these are, first, for protection. Below, 61: the Lord hath clothed me with the garments of salvation, and with the robe of justice he hath covered me. Second, for warmth. Proverbs, last chapter: she shall not fear for her house the colds of snow, for all her domestics are clothed with double garments. Third, for adornment. Apocalypse 3: in white garments. These garments must, first, be white in the honesty of works. Ecclesiastes 9: at all times let thy garments be white. Second, clean in rightness of intention. Above, 9: the garment mingled with blood shall be for burning. Third, fragrant through the spreading abroad of good report. Canticle of Canticles 4: the smell of thy garments as the smell of frankincense. Likewise, on that phrase loose the bonds, note that there are bonds from which God looses: first, of worldly anxiety. Job 39: who hath sent out the wild ass free, and who hath loosed his bonds? Second, of carnal love. Ecclesiastes 7: I have found a woman more bitter than death. Third, of perverse action. Psalm 106: he brought them out of darkness and the shadow of death, and broke their bonds asunder. Fourth, of wicked habit. Above, 5: woe to you that draw iniquity to iniquity, and sin as it were with the rope of a cart. Likewise there are bonds from which God does not loose: first, of charity. Osee 11: I drew them with the cords of charity. Second, of the divine law. Jeremiah 2: of old thou hast broken the yoke. Third, of divine instruction. Ecclesiasticus 6: put thy shoulder under her, and bear her, and do not grow weary of her bonds. The Lord will prepare. Here he carries out the order of the liberation: and first he sets forth the manifest help of God. Arm — namely his power, which all could perceive in this deed. Psalm 97: all the ends of the earth have seen the salvation of our God. Second, he proclaims to the captives their departure. Depart — namely from Babylon; the polluted thing — do not associate among those who are polluted. Apocalypse 18: go out from her, my people. Third, he teaches the manner of departing: as to purity, be ye clean, priests; as to security, (not) in tumult shall you go out — namely of war, as from Egypt; Psalm 104: he brought forth his people. As to the leader: he goes before — as a leader, and he will gather — as a shepherd. Ezechiel 36: for I will take you from among the nations, and gather you out of all the countries, and bring you back into your own land. Behold, he shall understand. Here he foretells the liberation of the Gentiles from the servitude of sin, brought about through the Son of God: and first he describes the liberator as to the eminence of grace. Shall understand — as to the fullness of wisdom; servant — according to the nature assumed, Christ. Philippians 2: taking the form of a servant. Proverbs 14: he is acceptable, etc.; and 1: understanding governance, etc. He shall be exalted — as to the working of virtues. Psalm 20: be thou exalted, O Lord, in thy own strength. He shall be lifted up — as to the ascension. Psalm 8: for thy magnificence is elevated above the heavens. Ephesians 4: he that descended, is the same also that ascended. And he shall be high — sitting at the right hand of the Father. Above, 4: the bud of the Lord shall be in magnificence and glory, and the fruit of the earth shall be high. And as to the ignominy of the passion: for as they were astonished — by his examples, miracles, and teachings: Matthew 12: all the crowds were astonished at his teaching, and at the miracles which he wrought. Without glory — in the passion; and in form — that is, appearance or comeliness. Psalm 21: I am a worm, and not a man; the reproach of men, and the outcast of the people. Second, he foretells the liberation as to the remission of sins. This one shall sprinkle — with the sprinkling of blood, 1 Peter 1, and of the water of Baptism. Hebrews 10: hearts sprinkled, etc. As to the veneration due him: at him — keeping silence — to listen attentively, not presuming to discuss his secrets. Job 29: princes ceased to speak. And as to the knowledge of the truth: for they to whom — namely, the Gentiles — it was not, through the prophets, shall see, with the heart; they have heard him personally preaching. Below, 65: behold, I am to the nations who did not know me, and who did not call upon my name.”

“Here, I. God's people are stirred up to appear vigorous for their own deliverance, Isa 52:1, Isa 52:2. They had desired that God would awake and put on his strength, Isa 51:9. Here he calls upon them to awake and put on their strength, to bestir themselves; let them awake from their despondency, and pluck up their spirits, encourage themselves and one another with the hope that all will be well yet, and no longer succumb and sink under their burden. Let them awake from their distrust, look above them, look about them, look into the promises, look into the providences of God that were working for them, and let them raise their expectations of great things from God. Let them awake from their dullness, sluggishness, and incogitancy, and raise up their endeavours, not to take any irregular courses for their own relief, contrary to the law of nations concerning captives, but to use all likely means to recommend themselves to the favour of the conqueror and make an interest with him. God here gives them an assurance, 1. That they should be reformed by their captivity: There shall no more come into thee the uncircumcised and the unclean (Isa 52:1); their idolatrous customs should be no more introduced, or at least not harboured; for when by the marriage of strange wives, in Ezra's time and Nehemiah's, the unclean crept in, they were soon by the vigilance and zeal of the magistrates expelled again, and care was taken that Jerusalem should be a holy city. Thus the gospel Jerusalem is purified by the blood of Christ and the grace of God, and made indeed a holy city. 2. That they should be relieved and rescued out of their captivity, that the bands of their necks should be loosed, that they should not now be any longer oppressed, nay, that they should not be any more invaded, as they had been: There shall no more come against thee (so it may be read) the uncircumcised and the clean. The heathen shall not again enter into God's sanctuary and profane his temple, Psa 79:1. This must be understood with a condition. If they keep close to God, and keep in with him, God will keep off, will keep out of the enemy; but, if they again corrupt themselves, Antiochus will profane their temple and the Romans will destroy it. However, for some time they shall have peace. And to this happy change, now approaching, they are here called to accommodate themselves. (1.) Let them prepare for joy: "Put on thy beautiful garments, no longer to appear in mourning weeds and the habit of thy widowhood. Put on a new face, a smiling countenance, now that a new and pleasant scene begins to open." The beautiful garments were laid up then, when the harps were hung on the willow trees; but, now there is occasion for both, let both be resumed together. "Put on thy strength, and, in order to that, put on thy beautiful garments, in token of triumph and rejoicing." Note, The joy of the Lord will be our strength (Neh 8:10), and our beautiful garments will serve for armour of proof against the darts of temptation and trouble. And observe, Jerusalem must put on her beautiful garments when she becomes a holy city, for the beauty of holiness is the most amiable beauty, and the more holy we are the more cause we have to rejoice. (2.) Let them prepare for liberty: "Shake thyself from the dust in which thou hast lain, and into which thy proud oppressors have trodden thee (Isa 51:23), or into which thou hast in thy extreme sorrow rolled thyself." Arise, and set up; so it may be read. "O Jerusalem! prepare to get clear of all the marks of servitude thou hast been under and to shift thy quarters: Loose thyself from the bands of thy neck; be inspired with generous principles and resolutions to assert thy own liberty." The gospel proclaims liberty to those who were bound with fears and makes it their duty to take hold of their liberty. Let those who have been weary and heavily laden under the burden of sin, finding relief in Christ, shake themselves from the dust of their doubts and fears and loose themselves from those bands; for, if the Son make them free, they shall be free indeed. II. God stirs up himself to appear jealous for the deliverance of his people. He here pleads their cause with himself, and even stirs up himself to come and save them, for his reasons of mercy are fetched from himself. Several things he here considers. 1. That the Chaldeans who oppressed them never acknowledged God in the power they gained over his people, any more than Sennacherib did, who, when God made use of him as an instrument for the correction and reformation of his people, meant not so, Isa 10:6, Isa 10:7. "You have sold yourselves for nought; you got nothing by it, nor did I," Isa 52:3. (God considers that when they by sin had sold themselves he himself, who had the prior, nay, the sole, title to them, did not increase his wealth by their price, Psa 44:12. They did not so much as pay their debts to him with it; the Babylonians gave him no thanks for them, but rather reproached and blasphemed his name upon that account.) "And therefore they, having so long had you for nothing, shall at last restore you for nothing: You shall be redeemed without price," as was promised, Isa 45:13. Those that give nothing must expect to get nothing; however, God is a debtor to no man. 2. That they had been often before in similar distress, had often smarted for a time under the tyranny of their task-masters, and therefore it was a pity that they should now be left always in the hand of these oppressors (Isa 52:4): "My people went down into Egypt, in an amicable way to settle there; but they enslaved them, and ruled them with rigour." And then they were delivered, notwithstanding the pride, and power, and policies of Pharaoh. And why may we not think God will deliver his people now? At other times the Assyrian oppressed the people of God without cause, as when the ten tribes were carried away captive by the king of Assyria; soon afterwards Sennacherib, another Assyrian, with a destroying army oppressed and made himself master of all the defenced cities of Judah. The Babylonians might not unfitly be called Assyrians, their monarchy being a branch of the Assyrians; and they now oppressed them without cause. Though God was righteous in delivering them into their hands, they were unrighteous in using them as they did, and could not pretend a dominion over them as their subjects, as Pharaoh might when they were settled in Goshen, part of his kingdom. When we suffer by the hands of wicked and unreasonable men it is some comfort to be able to say that as to them it is without cause, that we have not given them any provocation, Psa 7:3-5, etc. 3. That God's glory suffered by the injuries that were done to his people (Isa 52:5): What have I here, what do I get by it, that my people are taken away for nought? God is not worshipped as he used to be in Jerusalem, his altar there is gone and his temple in ruins; but if, in lieu of that, he were more and better worshipped in Babylon, either by the captives or by the natives, it were another matter - God might be looked upon as in some respects a gainer in his honour by it; but, alas! it is not so. (1.) The captives are so dispirited that they cannot praise him; instead of this they are continually howling, which grieves him and moves his pity; Those that rule over them make them to howl, as the Egyptians of old made them to sigh, Exo 2:23. So the Babylonians now, using them more hardly, extorted from them louder complaints and made them to howl. This gives us no pleasing idea of the temper the captives were now in; their complaints were not so rational and pious as they should have been, but brutish rather; they howled, Hos 7:14. However God heard them, and came down to deliver them, as he did out of Egypt, Exo 3:7, Exo 3:8. (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. They boasted that they were too hard for God because they were too hard for his people, and set him at defiance, as unable to deliver them, and thus his name continually every day was blasphemed among them. When they praised their own idols they lifted up themselves against the Lord of heaven, Dan 5:23. "Now," says God, "this is not to be suffered. I will go down to deliver them; for what honour, what rent, what tribute of praise have I from the world, when my people, who should be to me for a name and praise, are to me for a reproach? For their oppressors will neither praise God themselves nor let them do it." The apostle quotes this with application to the wicked lives of the Jews, by which God was dishonoured among the Gentiles then, as much as now he was by their sufferings, Rom 2:23, Rom 2:24. 4. That his glory would be greatly manifested by their deliverance (Isa 52:6): "Therefore, because my name is thus blasphemed, I will arise, and my people shall know my name, my name Jehovah." By this name he had made himself known in delivering them out of Egypt, Exo 6:3. God will do something to vindicate his own honour, something for his great name; and his people, who have almost lost the knowledge of it, shall know it to their comfort and shall find it their strong tower. They shall know that God's providence governs the world, and all the affairs of it, that it is he who speaks deliverance for them by the word of his power, that it is he who speaks deliverance for them by the word of his power, that it is he only, who at first spoke and it was done. They shall know that God's word, which Israel is blessed with above other nations, shall without fail have its accomplishment in due season, that it is he who speaks by the prophet; it is he, and they do not speak of themselves; for not one iota or tittle of what they say shall fall to the ground.”