Depart, depart, go ye out from thence, touch no unclean thing: go out of the midst of her, be ye clean, you that carry the vessels of the Lord.

“Who is there among those destined to be born and die who will not at some point have to leave his country and suffer the loss of his estate? But by no means let Christ be forsaken. The loss of salvation and an eternal home is a much greater threat. See how the Holy Spirit cries to the prophet, "Leave. Depart. Get out of here. Do not touch any unclean thing. Get out of the middle of such things and be separate, you who bear the vessels of the Lord." And yet, those who are the vessels of the Lord and the temple of God do not go out from the middle of all this and leave so that they wouldn't have to be compelled to touch the unclean things or be polluted and corrupted with deadly food. In another place, a voice is heard from heaven, warning them ahead of time what servants of God should be doing. It says, "Come out of her, my people, so that you do not become partakers of her sins and so that you do not receive her plagues." The one who goes out and leaves does not become a partaker of the guilt. But whoever is found as a companion in her crimes will be wounded with the plagues. Therefore, the Lord commanded us in persecution to leave and to flee. He not only taught that this should be done; he did it himself. For just as the crown is given by the condescension of God and cannot be received unless the hour comes for accepting it, so those who remain in Christ but leave for a while do not deny their faith but instead bide their time. One who has fallen, however, after refusing to leave, remains only to deny his crown.”

“What else does touching anything unclean mean, anyway, but consenting to sins? And what else does going out from there mean, but doing what is involved in rebuking the bad, to the extent that this can be done, taking account of each person's status and position, without damage to peace? It has displeased you that someone sinned; you have taken care not to touch an unclean thing. You have challenged, rebuked, warned, even administered, if the matter called for it, a suitable penalty that does no violence to unity; you have gone out from there.…When Scripture thunders at us that we must withdraw from the wicked, we are only being required to understand that we must withdraw in our hearts. Otherwise we may commit a greater evil by separating too simply the good from the bad. This is what the Donatists have done.… To understand what he said, I pay attention to what he did.… What he said was "Depart." … What I am asking is, did he depart physically from such people? I find that he did not. So he must have understood his own words differently. Because, of course, he himself would be the first to do what he commanded.… God, after all, could not blame him for his own sins, because he did not commit any; or for other people's, because he did not approve of them; or for indifference or neglect, because he did not keep quiet; or for pride, because he remained steadily in the unity of God's people.”

“touch no unclean one They shall be abominable to you to touch them. get out of its midst Out of the midst of the exile, for all these last consolations refer only to the last exile. purify yourselves Heb. הִבָּרוּ, purify yourselves. you who bear the Lord’s vessels You, the priests and the Levites, who carried the vessels of the Holy One, blessed be He, in the desert [from here is proof of the resurrection of the dead].”

“Depart ye from Babylon, according to R. Moses Hakkohen. I think that these words are addressed to those that are still in exile among the nations. The repetition of Depart ye is to indicate that it is to be done immediately. Comp. Turn in, my lord, turn in to me (Jud. 4:18). From thence. Every one from the place of his exile. It is unclean, touch not, that is, keep away from the heathen nations. Go ye out of the midst of her. Every one shall go out of the country of his exile. Babylon has not been mentioned in any of these chapters. הברו Be ye clean. It is Niphal. The Dagesh, which usually compensates for the omitted letter, is here left out, because ר is a guttural letter. Ye that bear the vessels of the Lord. The Israelites, who are the bearers of the law. Some refer these words to the Levites, who are the bearers of the Holy Ark; but I prefer the former explanation.”

“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.”

“(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.”

“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.”