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Commentary on Isaiah 48 verses 16–22
Here, as before, Jacob and Israel are summoned to hearken to the prophet speaking in God's name, or rather to God speaking in and by the prophet, and that as a type of the great prophet by whom God has in these last days spoken unto us, and that is sufficient: Come near therefore, and hear this. Note, Those that would hear and understand what God says must come near, and approach to him; let them come as near as they can. Let those that have hearkened to the tempter now come near, and hear this, that they may be confirmed in their resolutions to serve God. Those that draw nigh to God may depend upon this, that his secret shall be with them. Here,
I. God refers them to what he hath both said to them and done for them formerly, which if they would reflect upon, they might thence fetch great encouragement to trust in God at this time. 1. He had always spoken plainly to them from the beginning, by Moses and all the prophets: I have not spoken in secret, but publicly, from the top of Mount Sinai, and in the chief places of concourse, the solemn assemblies of their tribes; he did not deliver his oracles obscurely and ambiguously, but so that they might be understood, Hab 2:2. 2. He had always acted wonderfully for them: "From the time that they were first formed into a people there I am, there have I been resident among them and presiding in their affairs (he sent them prophets, raised them up judges, and frequently appeared for them), and therefore there I will be still." He that has been with his people hitherto will be to the end.
II. The prophet himself, as a type of the great prophet, asserts his own commission to deliver this message: Now the Lord God (the same that spoke from the beginning and did not speak in secret) has by his Spirit sent me, Isa 48:16. The Spirit of God is here spoken of as a person distinct from the Father and the Son, and having a divine authority to send prophets. Note, Whom God sends the Spirit sends. Those whom God commissions for any service the Spirit in some measure qualifies for it; and those may speak boldly, and must be heard obediently, whom God and his Spirit send. As that which the prophet says to the same purport with this (Isa 61:1) is applied to Christ (Luk 4:21), so may this be; the Lord God sent him, and he had the Spirit without measure.
III. God by the prophet sends them a gracious message for their support and comfort under their affliction. The preface to this message is both awful and encouraging (Isa 48:17): Thus saith Jehovah, the eternal God, thy Redeemer, that has often been so, that has engaged to be so, and will be faithful to the engagement, for he is the Holy One, that cannot deceive, the Holy One of Israel, that will not deceive them. The same words that introduce the law, and give authority to that, introduce the promise, and give validity to that: "I am the Lord thy God, whom thou mayest depend upon as in relation to thee and in covenant with thee."
1.Here is the good work which God undertakes to fulfil in them. He that is their Redeemer, in order to that, will be, (1.) Their instructor: "I am thy God that teaches thee to profit, that is, teaches thee such things as are profitable for thee, things that belong to thy peace." By this God shows himself to be a God in covenant with us, by his teaching us (Heb 8:10, Heb 8:11); and none teaches like him, for he gives an understanding. Whom God redeems he teaches; whom he designs to deliver out of their afflictions he first teaches to profit by their afflictions, makes them partakers of his holiness, for that is the profit for which he chastens us, Heb 12:10. (2.) Their guide: He leads them to the way and in the way by which they should go. He not only enlightens their eyes, but directs their steps. By his grace he leads them in the way of duty, by his providence he leads them in the way of deliverance. Happy are those that are under such a guidance!
2.Here is the good-will which God declares he had for them by his good wishes concerning them, Isa 48:18, Isa 48:19. He had indeed brought them into captivity, but it was owing to themselves, nor did he afflict them willingly. (1.) As when he gave them his law he earnestly wished they might be obedient (O that there were such a heart in them! Deu 5:29. O that they were wise! Deu 32:29), so, when he had punished them for the breach of his law, he wished they had been obedient: O that thou hadst hearkened to my commandments! Isa 48:18. O that my people had hearkened unto me! Psa 81:13. This confirms what God had said and sworn, that he has no pleasure in the death of sinners. (2.) He assures them that, if they had been obedient, that would not only have prevented their captivity, but would have advanced and perpetuated their prosperity. He had abundance of good things ready to bestow upon them if their sins had not turned them away, Isa 59:1, Isa 59:2. [1.] They should have been carried on in a constant uninterrupted stream of prosperity: "Thy peace should have been as a river; thou shouldst have enjoyed a series of mercies, one continually following another, as the waters of a river, which always last." Labitur, et labetur in omne volubilis aevum - It flows, and will for ever flow; not like the waters of a land-flood, which are soon gone. [2.] Their virtue and honour, and the justice of their cause, should in all cases have borne down opposition by their own strength, as the waves of the sea. Such should their righteousness have been that nothing should have stood before it; whereas, now they had been disobedient, the current of their prosperity was interrupted, and their righteousness overpowered. [3.] The rising generation should have been very numerous and very prosperous; whereas they were now very few, as appears by the small number of the returning captives (Ezr 2:64), not so many as of one tribe when they came out of Egypt. They should have been numberless as the sand, according to the promise (Gen 22:17), which they had forfeited the benefit of: "The offspring of thy bowels would have been innumerable, like the gravel of the sea, if thy righteousness had been irresistible and unconquerable as the waves of the sea." [4.] The honour of Israel should still have been unstained, untouched: His name should not have been cut off, as now it is in the land of Israel, which is either desolate or inhabited by strangers; nor should it have been destroyed from before God. We cannot reckon the name either of a family or of a kingdom destroyed till it is destroyed from before God, till it ceases to be a name in his holy place. Now God tells them thus what he would have done for them if they had persevered in their obedience, First, That they might be the more humbled for their sins, by which they had forfeited such rich mercies. Note, This should engage us (I might say, enrage us) against sin, that it has not only deprived us of the good things we have enjoyed, but prevented the good things God had in store for us. It will make the misery of the disobedient the more intolerable to think how happy they might have been. Secondly, That his mercy might appear the more illustrious in working deliverance for them, though they had forfeited it and rendered themselves unworthy of it. Nothing but a prerogative of mercy would have saved them.
3.Here is assurance given of the great work which God designed to work for them, even their salvation out of their captivity, when he had accomplished his work in them.
(1.)Here is a commission granted them to leave Babylon. God proclaimed, long before Cyrus did, that whoever would might return to his own land (Isa 48:20): "You have a full discharge sent you: Go you forth out of Babylon; the prison-doors are thrown open, and the trumpet sounds, proclaiming a release." Perhaps with this word, as a means, the Spirit of the Lord stirred up the spirits of those that did take the benefit of Cyrus's proclamation (Ezr 1:5): Flee you from the Chaldeans, not with an ignominious stolen flight, as Jacob fled from Laban, but with a holy disdain, as scorning to stay any longer among them; flee you, not silently and sorrowfully, but with a voice, with a voice of singing, as they fled of old out of Egypt, Exo 15:1.
(2.)Here is the news of this sent to all parts: "Let it be declared; let it be told; let it be uttered; make it to be heard by the most remote, by the most remiss; send the tidings of it by word of mouth; send it by writing, from city to city, from kingdom to kingdom, even to the utmost regions, to the ends of the earth." This was a figure of the publishing of the gospel to all the world; but that brings glad tidings which all the world is concerned in, this only that which it is fit all should take notice of, that they may be invited by it to forsake their idols and come into the service of the God of Israel. Let them all know then, [1.] That those whom God owns for his are such as he has dearly bought and paid for: The Lord has redeemed his servant Jacob; he has done it formerly, when he brought them out of Egypt, and now he is about to do it again. Jacob was God's servant, and therefore he redeemed him; for what had other masters to do with God's servants? Israel is God's son, therefore Pharaoh must let him go. God redeemed Jacob, and therefore it was fit that he should be his servant (Psa 116:16); the bonds God had loosed tied them the faster to him. He that redeemed us has an unquestionable right to us. [2.] That those whom God designs to bring home to himself he will take care of, that they want not for the necessary expenses of their journey. When he brought them out of Egypt, and led them through the deserts, they thirsted not (Isa 48:21), for in all their removals the water out of the rock followed them; thence he caused the waters to flow, and, since rock-water is the clearest and finest, God clave the rock, and the waters gushed out; for he can fetch in necessary supplies for his people in a way that they think the least likely. This refers to what he did for them when he brought them out of Egypt; when all this was literally true. But it should now be in effect done again, in their return out of Babylon, so well provided for should they and theirs be in their return. God does his work as effectually by marvellous providences as by miracles, though perhaps they are not so much taken notice of. This is applicable to those treasures of grace laid up for us in Jesus Christ, from which all good flows to us as the water did to Israel out of the rock, for that rock is Christ.
(3.)Here is a caveat put in against the wicked who go on still in their trespasses. Let not them think to have any benefit among God's people. Though in show and profession they herd themselves among them, let them not expect to come in sharers; no (Isa 48:22), though God's thoughts concerning the body of that people were thoughts of peace, yet to those among them that were wicked and hated to be reformed there is no peace, no peace with God or their own consciences, no real good, whatever is pretended to. What have those to do with peace who are enemies to God? Their false prophets cried Peace to those to whom it did not belong; but God tells them that there shall be no peace, nor any think like it, to the wicked. The quarrel sinners have commenced with God, if not taken up in time by repentance, will be an everlasting quarrel.
Now my beloved, our will ought to keep pace with the grace of God and not fall short; lest while our will remains idle, the grace given us should begin to depart, and the enemy finding us empty and naked, … as was the case with him spoken of in the Gospel, from whom the devil went out. … For the departure from virtue gives place for the entrance of the unclean spirit.
(Verse 20, 21, 22.) Go out of Babylon, flee from the Chaldeans; proclaim it with a shout of joy, make it heard, proclaim it to the ends of the earth, and say: The Lord has redeemed his servant Jacob. They did not thirst when he led them through the desert; he made water flow for them from the rock; he split the rock and water gushed out. There is no peace for the wicked, says the Lord. Those above in that place, where it is written: I have spoken and called it; I have brought him and his way is straight; they understand it concerning Cyrus and Darius; even this refers to those times when the people went out of Babylon and fled from the Chaldeans, and they were redeemed by their Lord God. This also, which is said: They did not thirst in the desert when he led them out, he brought water from the rock for them; and he split the rock, and water flowed. Although they cannot teach that it was fulfilled according to history; for they did not come through the desert under Zerubbabel and Ezra, and the split rock provided them water, as is narrated to have happened to those coming out of Egypt: however, they testify hyperbolically that it was fulfilled in likeness to the previous happiness, when they came through the desert of nations into Judaea, and were liberated from captivity. And so, they say, it is not about Christ, but about Cyrus that it is prophesied: There is no peace for the wicked, says the Lord. And it is understood to mean that perfect happiness will not exist except under Christ, which is reserved for the last time. Moreover, those who interpret this more truly and rightly refer it to the coming of the Savior, of whom it is said: He has sent me to announce good news to the poor, to proclaim freedom for prisoners. They understand it as an exhortation for those who proclaim the Gospel of the Lord Savior himself, so that we may come out of Babylon, that is, the confusion of this world, and flee from the Chaldeans, of whom it is often said: For the Lord has redeemed his servant Jacob with his precious blood and led him through the desert of the world and split the rock to give water. The Apostle speaks excellently: But the rock was Christ (I Cor. X, 4). However, the divine word is divided and divided into many parts, so that we may receive it in parts, since we cannot receive it all at once. And so that it may not be thought that this preaching is directed to all the descendants of Jacob and not only to those who will believe through the Apostles, it is added and connected: There is no peace for the wicked, says the Lord, namely those who have remained in their original error; those who do not deserve to drink from the rock. Whose side pierced with a spear, flowed with water and blood (John 19), giving us baptism and martyrdom.
“Come forth out of Babylon.” If we take the command of the prophet in a spiritual sense, it means that we should fly from the city of this world, from the fellowship of wicked angels and wicked [people], with the feet of that faith that works through love, and we should press onward unceasingly toward the living God.
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SUMMARY
Isaiah 48:20 issues a powerful, multi-faceted divine command for the Israelite exiles to depart decisively from Babylon and the Chaldeans, not in silent retreat, but with a jubilant and far-reaching proclamation. This verse serves as a triumphant declaration to the entire world that the Lord, in His unwavering faithfulness and sovereign power, has decisively redeemed His servant Jacob, signaling the end of their captivity and the dawn of a new era of freedom and restoration.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful Literary Devices to convey its urgent and triumphant message. The repeated use of Imperative Verbs ("Go ye forth," "flee," "declare," "tell," "utter," "say") creates a strong sense of divine authority and immediate command, emphasizing the non-negotiable nature of God's directive for His people's liberation and subsequent witness. Parallelism is prominently featured in "Go ye forth of Babylon, flee ye from the Chaldeans," where two synonymous phrases reinforce the same core command, intensifying the call to departure and highlighting the completeness of the separation. Similarly, the triple injunction to "declare ye, tell this, utter it" employs Synonymous Parallelism to stress the importance, certainty, and breadth of the proclamation, ensuring the message is heard clearly and widely. Metonymy is present in "Babylon" and "Chaldeans," which stand not only for the geographical location and its inhabitants but also for the entire oppressive, idolatrous system and worldview from which God's people are being delivered. The phrase "with a voice of singing" uses vivid Sensory Imagery to evoke the joyous, triumphant, and public nature of the exodus, contrasting sharply with the sorrow and despair of exile. Finally, the declaration "to the end of the earth" is a form of Hyperbole or Merism, signifying a universal reach and the global significance of God's redemptive act, ensuring that His power and faithfulness are known far and wide among all peoples.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 48:20 stands as a powerful testament to God's sovereign power and unwavering faithfulness to His covenant people, even in the face of their persistent disobedience. The command to "go forth" and "flee" signifies a divine imperative for separation from spiritual and physical bondage, mirroring the call throughout Scripture for God's people to distinguish themselves from the world's systems and idolatries. The declaration of redemption underscores a foundational biblical truth: God is the ultimate Kinsman-Redeemer, actively intervening to liberate His chosen ones from every form of captivity. This act is not to be a secret, but a joyous, global proclamation, establishing a precedent for the universal scope of God's redemptive plan and the role of His people as witnesses to His saving acts. It assures believers that God's promises of deliverance are certain and will be fulfilled, regardless of the apparent strength of oppressive forces, revealing His character as the one who always keeps His word.
REFLECTION AND APPLICATION
Isaiah 48:20 offers profound spiritual and practical applications for believers today. Just as ancient Israel was called to physically depart from Babylon, we are called to "go forth" from spiritual Babylon – any system, ideology, or sin that holds us captive and competes with God's sovereignty in our lives. This involves a conscious and decisive break from worldly patterns, cultural idols, and personal strongholds that hinder our walk with Christ and compromise our witness. Our liberation from the bondage of sin and death through Christ's redemptive work is not a private matter; it is a glorious truth to be proclaimed "with a voice of singing" to "the end of the earth." This verse challenges us to embrace our identity as redeemed people, living lives marked by profound joy and gratitude, and to actively participate in sharing the good news of God's liberating power. It reminds us that our freedom is a precious gift from the Lord, and our response should be one of joyful obedience, fervent witness, and courageous separation, demonstrating the transformative power of His redemption in our lives and in the world around us.
Questions for Reflection
FAQ
Why is the command to "go forth" and "flee" so urgent?
Answer: The urgency in the commands "Go ye forth" (H3318, yâtsâʼ) and "flee ye" (H1272, bârach) stems from several critical factors. Spiritually, remaining in Babylon symbolized continued association with idolatry, spiritual compromise, and opposition to God, which could lead to further judgment (as seen in Jeremiah 50:8). Practically, it was a call to seize the divinely appointed moment for liberation, as God had prepared the way for their return through Cyrus. The swift departure also emphasized God's decisive and powerful intervention, leaving no doubt that their release was His doing, not a gradual negotiation or their own initiative. It marked a clear, definitive break from the old life of captivity to embrace the new life of freedom and covenant restoration, preventing any lingering attachment to the pagan culture.
What is the significance of "The LORD hath redeemed his servant Jacob"?
Answer: This declaration is the central message and the profound reason for the joyful proclamation. "The LORD" (H3068, Yᵉhôvâh) refers to Yahweh, Israel's covenant God, emphasizing His personal name and His active, sovereign involvement in their history. "Hath redeemed" (H1350, gâʼal) signifies a completed act of liberation, drawing deeply on the concept of the kinsman-redeemer (goel) who restores what was lost or frees from bondage. This term highlights God's covenant faithfulness and His deep, familial commitment to Israel, acting on their behalf as their closest kin. "His servant Jacob" (H5650, ʻebed H3290, Yaʻăqôb) refers to the nation of Israel, underscoring their unique, chosen relationship with God despite their unfaithfulness. The declaration serves as both an assurance of their past deliverance from Babylon and a foundational truth about God's character as the one who always redeems His people, ultimately pointing to the greater spiritual redemption available through Christ, as powerfully foretold in passages like Isaiah 53:4-6.
CHRIST-CENTERED FULFILLMENT
While Isaiah 48:20 directly addresses the physical deliverance of Israel from Babylonian captivity, its deepest and most comprehensive fulfillment is found in the person and redemptive work of Jesus Christ. The urgent call to "go forth of Babylon" and "flee from the Chaldeans" foreshadows the ultimate spiritual exodus from the bondage of sin, death, and the dominion of darkness that Christ accomplishes for all humanity. He is the true and ultimate Kinsman-Redeemer (H1350, gâʼal), who, through His sacrificial death on the cross and victorious resurrection, paid the ultimate price to "redeem us from every lawless deed and to purify for Himself a people for His own possession, zealous for good deeds" (Titus 2:14). Just as the Israelites were commanded to proclaim their redemption "with a voice of singing... to the end of the earth," so too are believers in Christ commissioned to declare the glorious good news of His salvation globally. The joyous proclamation of "The LORD hath redeemed his servant Jacob" finds its ultimate echo in the New Testament's declaration that God "rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins" (Colossians 1:13-14). Thus, Isaiah 48:20 serves not only as a historical promise but as a profound prophetic blueprint for the universal, Christ-centered redemption that liberates humanity from spiritual captivity, calling them to a life of joyful worship and fervent witness to His saving power.