For thus saith the Lord: You were sold gratis, and you shall be redeemed without money.

“Let us all flee to Christ. Against sin let us appeal to God, the giver of freedom. Let us request to have ourselves put up for sale that we may be redeemed by his blood. For the Lord says, "You were sold for nothing, and without money you shall be redeemed." That is, without payment, without your payment, because by mine. The Lord says this, for he gave the payment himself, not silver but his own blood. For we had remained both slaves and in need.”

“For without a doubt he will not deserve to be adorned with the garment of incorruption (concerning which the apostle commanded, "Put on the Lord Jesus Christ"; and again: "Clothed in the breastplate of righteousness and love";11 and about which the Lord himself said to Jerusalem through the prophet: "Rise up, rise up, Jerusalem, put on the garments of your glory") who has been overcome by slumbering idleness and boredom and who has chosen to be clothed not by the effort of his own toil but in the rags of laziness, which he has cut off from the complete fullness of the Scriptures and from their body and which he refits into a disgraceful covering to hide his slothfulness rather than into a garment of glory and beauty.”

“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.”

“As you became your foes' servants, without their paying any price for you (Jer 15:13), so they shall release you without demanding any price or reward (Isa 45:13), (where Cyrus is represented as doing so: a type of their final restoration gratuitously in like manner). So the spiritual Israel, "sold under sin," gratuitously (Rom 7:14), shall be redeemed also gratuitously (Isa 55:1).”

“The reason for the address is now given in a well-sustained promise. "For thus saith Jehovah, Ye have been sold for nothing, and ye shall not be redeemed with silver. For thus saith the Lord Jehovah, My people went down to Egypt in the beginning to dwell there as guests; and Asshur has oppressed it for nothing. And now, what have I to do here? saith Jehovah: for my people are taken away for nothing; their oppressors shriek, saith Jehovah, and my name is continually blasphemed all the day. Therefore my people shall learn my name; therefore, in that day, that I am He who saith, There am I." Ye have been sold (this is the meaning of Isa 52:3); but this selling is merely a giving over to a foreign power, without the slightest advantage accusing to Him who had no other object in view than to cause them to atone for their sins (Isa 50:1), and without any other people taking their place, and serving Him in their stead as an equivalent for the loss He sustained. And there would be no need of silver to purchase the favour of Him who had given them up, since a manifestation of divine power would be all that would be required (Isa 45:13). For whether Jehovah show Himself to Israel as the Righteous One or as the Gracious One, as a Judge or as a Redeemer, He always acts as the Absolute One, exalted above all earthly affairs, having no need to receive anything, but able to give everything. He receives no recompense, and gives none. Whether punishing or redeeming, He always guards His people's honour, proving Himself in the one case to be all-sufficient, and in the other almighty, but acting in both cases freely from Himself. In the train of thought in Isa 52:4-6 the reason is given for the general statement in Isa 52:3. Israel went down to Egypt, the country of the Nile valley, with the innocent intention of sojourning, i.e., living as a guest (gūr) there in a foreign land; and yet (as we may supply from the next clause, according to the law of a self-completing parallelism) there it fell into the bondage of the Pharaohs, who, whilst they did not fear Jehovah, but rather despised Him, were merely the blind instruments of His will. Asshur then oppressed it bephes, i.e., not "at last" (ultimo tempore, as Hvernick renders it), but (as אפס is the synonym of אין in Isa 40:17; Isa 41:2) "for nothing," i.e., without having acquired any right to it, but rather serving in its unrighteousness simply as the blind instrument of the righteousness of Jehovah, who through the instrumentality of Asshur put an end first of all to the kingdom of Israel, and then to the kingdom of Judah. The two references to the Egyptian and Assyrian oppressions are expressed in as brief terms as possible. But with the words "now therefore" the prophecy passes on in a much more copious strain to the present oppression in Babylon. Jehovah inquires, Quid mihi hic (What have I to do here)? Hitzig supposes pōh (here) to refer to heaven, in the sense of, "What pressing occupation have I here, that all this can take place without my interfering?" But such a question as this would be far more appropriate to the Zeus of the Greek comedy than to the Jehovah of prophecy. Knobel, who takes pōh as referring to the captivity, in accordance with the context, gives a ridiculous turn to the question, viz., "What do I get here in Babylonia, from the fact that my people are carried off for nothing? Only loss." He observes himself that there is a certain wit in the question. But it would be silly rather than witty, if, after Jehovah had just stated that He had given up His people for nothing, the prophet represented Him as preparing to redeem it by asking, "What have I gained by it?" The question can have no other meaning, according to Isa 22:16, than "What have I to do here?" Jehovah is thought of as present with His people (cf., Gen 46:4), and means to inquire whether He shall continue this penal condition of exile any longer (Targum, Rashi, Rosenmller, Ewald, Stier, etc.). The question implies an intention to redeem Israel, and the reason for this intention is introduced with kı̄. Israel is taken away (ablatus), viz., from its own native home, chinnâm, i.e., without the Chaldeans having any human claim upon them whatever. The words יהיליילוּ משׁליו (משׁלו) are not to be rendered, "its singers lament," as Reutschi and Rosenmller maintain, since the singers of Israel are called meshōrerı̄m; nor "its (Israel's) princes lament," as Vitringa and Hitzig supposed, since the people of the captivity, although they had still their national sârı̄m, had no other mōshelı̄m than the Chaldean oppressors (Isa 49:7; Isa 14:5). It is the intolerable tyranny of the oppressors of His people, that Jehovah assigns in this sentence as the reason for His interposition, which cannot any longer be deferred. It is true that we do meet with hēlı̄l (of which we have the future here without any syncope of the first syllable) in other passages in the sense of ululare, as a cry of pain; but just as הריע, רנן, רזח signify a yelling utterance of either joy or pain, so heeliil may also be applied to the harsh shrieking of the capricious tyrants, like Lucan's laetis ululare triumphis, and the Syriac ailel, which is used to denote a war-cry and other noises as well. In connection with this proud and haughty bluster, there is also the practice of making Jehovah's name the butt of their incessant blasphemy: מנּאץ is a part. hithpoel with an assimilated ת and a pausal ā for ē, although it might also be a passive hithpoal (for the ō in the middle syllable, compare מגאל, Mal 1:7; מבהל, Est 8:14). In Isa 52:6 there follows the closing sentence of the whole train of thought: therefore His people are to get to learn His name, i.e., the self-manifestation of its God, who is so despised by the heathen; therefore lâkhēn repeated with emphasis, like כּעל in Isa 59:18, and possibly min in Psa 45:9) in that day, the day of redemption, (supply "it shall get to learn") that "I am he who saith, Here am I," i.e., that He who has promised redemption is now present as the True and Omnipotent One to carry it into effect.”