Isaiah · Chapter 26

V. 1. In that day-When God shall do such glorious works, as are described in the foregoing chapter. Sung-In the church of God. A city-Jerusalem, or the church, which is often compared to a city. For walls-God’s immediate and saving protection shall be to his church instead of walls.

Verse 1. We have a strong city] In opposition to the city of the enemy, which God hath destroyed, Isaiah 25:2. See Clarke’s note there, “Isaiah 25:2”.

Salvation—for walls and bulwarks] ljw tmwj chomoth vachel, walls and redoubts, or the walls and the ditch. lj chel properly signifies the ditch or trench without the wall; see Kimchi. The same rabbin says, This song refers to the time of salvation, i.e., the days of the Messiah.

Verses 1, 2. In that day — When God shall do such glorious works for the comfort of his people, as are described in the foregoing chapter; shall this song be sung in the land of Judah — In the church of God, often signified by the titles of Judah, Jerusalem, Zion, and the like. We have a strong city — Jerusalem, or the church, which is often compared to a city. Salvation will God appoint, &c. — God’s immediate and saving protection shall be to his church instead of walls. Open ye the gates — Of the city, mentioned verse 1. An expression which implies the increase of the number of believers, and the enlargement of the church. That the righteous nation — The whole body of righteous men, whether Jews or Gentiles; (for he seems to speak here, as he apparently did in the foregoing chapter, of the times of the gospel;) which keepeth the truth — Which is sincere and steadfast in the profession and practice of the true religion; may enter in — May be received and acknowledged as true members of the church, which all such persons undoubtedly are.

Verse 1. When Sennacherib’s army was slain, the Hebrews could sing, We have a strong city; yea, a city stronger than Jerusalem. God is our refuge, a very present help in time of trouble. We are preserved, while Hamath, Arphad, and Hena are in flames, and their gods made the first trophies of the fire.

1. In that day — Continuous with, or immediately successive to, the period spoken of Isaiah 25:9-12. This song — This joyous acclaim. We have a strong city — That is, we too, as well as those of the world-kingdoms now prophetically thrown down. Ours is impregnable, never possible to be destroyed. Salvation… for walls — God himself is set in our defence and safety, in place of man-made walls and earthworks.

V. 2. The gates-Of the city, mentioned ver. 1. The nation-The whole body of righteous men, whether Jews or Gentiles. For he seems to speak here, as he apparently did in the foregoing chapter, of the times of the gospel. Keepeth truth-Which is sincere in the true religion.

Verse 2. The righteous nation] The converted Gentiles shall have the gates opened-a full entrance into all the glories and privileges of the Gospel; being fellow heirs with the converted Jews. The Jewish peculiarity is destroyed, for the middle wall of partition is broken down. The truth] The Gospel itself—as the fulfilment of all the ancient types, shadows, and ceremonies; and therefore termed the truth, in opposition to all those shadowy rites and ceremonies. “The law was given by Moses; but grace and TRUTH came by Jesus Christ;” John 1:17, and see Clarke’s note there, “Joh 1:17”.

Verses 1, 2. In that day — When God shall do such glorious works for the comfort of his people, as are described in the foregoing chapter; shall this song be sung in the land of Judah — In the church of God, often signified by the titles of Judah, Jerusalem, Zion, and the like. We have a strong city — Jerusalem, or the church, which is often compared to a city. Salvation will God appoint, &c. — God’s immediate and saving protection shall be to his church instead of walls. Open ye the gates — Of the city, mentioned verse 1. An expression which implies the increase of the number of believers, and the enlargement of the church. That the righteous nation — The whole body of righteous men, whether Jews or Gentiles; (for he seems to speak here, as he apparently did in the foregoing chapter, of the times of the gospel;) which keepeth the truth — Which is sincere and steadfast in the profession and practice of the true religion; may enter in — May be received and acknowledged as true members of the church, which all such persons undoubtedly are.

Ver. 2. Open ye the gates that the righteous may enter in, without fear, and give thanks to God for his salvation. We fear the heathen no more. Or contemplating the ruin of Nineveh, we anticipate the voice—Oh Judah, keep the feast. Rejoice in the Lord; he casteth down the mighty oppressors.

2. Open… gates — The choral style of the twenty-fourth psalm appears here, but the responsive chorus does not here, as there, appear. The picture is of Zion’s city purified and made ready to receive the reclaimed and purified nation.

Verse 3. In perfect peace] שלום שלום shalom, shalom, “peace, peace,” i.e., peace upon peace-all kinds of prosperity—happiness in this world and in the world to come.

Because he trusteth in thee— “Because they have trusted in thee”] So the Chaldee, wjcb betacho. The Syriac and Vulgate read jwcb batachnu, “we have trusted.” Schroeder, Gram. Heb. p. 360, explains the present reading jwcb batuach, impersonally, confisum est.

Verses 3, 4. Thou wilt keep him in perfect peace — Hebrew, in peace, peace; peace with God, and peace of conscience; peace at all times, and under all events; whose mind is stayed on thee — Hebrew,

Ëwms rxy, the thought, or, mind fixed, or, the stayed mind, as Bishop Lowth renders it; that is, the man whose thoughts and mind are fixed and settled on thee by faith, as the next clause explains it. In the foregoing verse, the righteous are represented as being admitted into the city, and here as being preserved and defended in it by God’s almighty power. Trust ye in the Lord — Ye, who truly turn to and obey him; for ever — In all times and conditions, and as long as you live; for in the Lord Jehovah — In him who was, and is, and is to come; is everlasting strength — Hebrew, µymlw[ rwx, the rock of ages; which will assuredly support those who build their confidence thereon. That is, he is a sure refuge to all those that trust in him through all generations.

3. Keep… in perfect peace — The original has it, Peace, peace. Psalms 112:7

Psalm 112:7, 8, is the source of the thought here. The new Israel knows that Jehovah preserves him in enduring and intensified peace, because he knows his trust in Jehovah is perfect.

V. 4. For ever-In all times and conditions.

Verse 4. In the Lord JEHOVAH— “In JEHOVAH”] In JAH JEHOVAH, Heb.; but see Houbigant, and see Clarke’s note on “Isaiah 12:2”. Everlasting strength] µymlw[ rwx tsur olamim, “the rock of ages;” or, according to Rab. Maimon,—the eternal Fountain, Source, or Spring. Does not this refer to the lasting streams from the rock in the desert? And that rock was Christ. ge han hoped in the Lord fro the everlastinge worldis.—Old MS. BIBLE.

Verses 3, 4. Thou wilt keep him in perfect peace — Hebrew, in peace, peace; peace with God, and peace of conscience; peace at all times, and under all events; whose mind is stayed on thee — Hebrew,

Ëwms rxy, the thought, or, mind fixed, or, the stayed mind, as Bishop Lowth renders it; that is, the man whose thoughts and mind are fixed and settled on thee by faith, as the next clause explains it. In the foregoing verse, the righteous are represented as being admitted into the city, and here as being preserved and defended in it by God’s almighty power. Trust ye in the Lord — Ye, who truly turn to and obey him; for ever — In all times and conditions, and as long as you live; for in the Lord Jehovah — In him who was, and is, and is to come; is everlasting strength — Hebrew, µymlw[ rwx, the rock of ages; which will assuredly support those who build their confidence thereon. That is, he is a sure refuge to all those that trust in him through all generations.

4. And as if from heaven comes the encouragement to Israel to trust in the Lord for ever, to permit it on no occasion to fail. For in the Lord Jehovah — Original, Jah Jehovah. On this combination, see note at Isaiah 12:2. Delitzsch regards the two names as the proper name of God the Redeemer in the most emphatic form.

V. 5. On high-He speaks not so much of height of place, as of dignity and power, in which sense also he mentions the lofty city in the next clause. Lofty city-Which may be understood either of proud Babylon, or of all the strong and stately cities of God’s enemies.

Verses 5, 6. For he bringeth down — Hebrew, he hath brought down, or, as it may be rendered, he will bring down, them that dwell on high — He speaks not so much of height of place, as of dignity and power, in which sense also he mentions the lofty city in the next clause; which may be understood, either of proud Babylon, or of all the strong and stately cities of God’s enemies. The foot shall tread it down — God will bring it under the feet of his poor, weak, and despised people. The meaning is, you have good reason for trusting in God, for he can and does raise up some and throw down others, according to his own good pleasure.

Ver. 5. The lofty city he layeth it low. This city, say the critics, is Jerusalem, Babylon, Nineveh, or the whole world, or cities in general. Grotius says it is Nineveh; and he must be right, for Babylon now had never oppressed Jerusalem. It was taken in Isaiah’s time by the Assyrians, and rebuilt: chap. 24:12. Nineveh was now the oppressor of the earth, and the Medes and Babylonians made it a heap of ruins, in the twenty ninth year of Josiah.

5-7. He bringeth down them that dwell on high — The argument is, Why not trust such a One who has overwhelmed imperial oppressive cities, and abolished nearer gainsaying peoples. A more free rendering here, but giving the true sense is, “The dwellers in high pride he hurled downward, the towering fortress he tumbled to the ground and pulverized it to dust. Feet of common people, feet of the poor and lowly, are treading it in very scorn.” But to the righteous how otherwise the result! Their way is straight and even. The word weigh, in verse 7, is used in the sense of to make even, to level. The course of the just is smooth and unimpeded.

V. 6. The needy-God will bring it under the feet of his poor, and weak, and despised people.

Verses 5, 6. For he bringeth down — Hebrew, he hath brought down, or, as it may be rendered, he will bring down, them that dwell on high — He speaks not so much of height of place, as of dignity and power, in which sense also he mentions the lofty city in the next clause; which may be understood, either of proud Babylon, or of all the strong and stately cities of God’s enemies. The foot shall tread it down — God will bring it under the feet of his poor, weak, and despised people. The meaning is, you have good reason for trusting in God, for he can and does raise up some and throw down others, according to his own good pleasure.

5-7. He bringeth down them that dwell on high — The argument is, Why not trust such a One who has overwhelmed imperial oppressive cities, and abolished nearer gainsaying peoples. A more free rendering here, but giving the true sense is, “The dwellers in high pride he hurled downward, the towering fortress he tumbled to the ground and pulverized it to dust. Feet of common people, feet of the poor and lowly, are treading it in very scorn.” But to the righteous how otherwise the result! Their way is straight and even. The word weigh, in verse 7, is used in the sense of to make even, to level. The course of the just is smooth and unimpeded.

V. 7. Thou-O God, who art upright in all thy ways, and therefore a lover of uprightness, and of all upright men, dost weigh (examine) the path of the just, the course of his actions, and, which is implied, dost approve of them, and therefore direct them to an happy issue.

Verse 7. The way of the just is uprightness — Hebrew, µyrvym, righteousness. The just proceed steadily on in the practice of the various duties of righteousness, which they owe to God and man; or, their way is evenness, or plainness, as the word may be rendered. It is their constant care and endeavour to walk with God in an even, steady course of obedience and holy conversation. Bishop Lowth translates the clause, the way of the righteous is perfectly straight, not crooked, involved, and intricate, like that of the wicked. Thou, most upright, dost weigh the path of the just — Dost mark and consider it, and observe the various difficulties and dangers that will occur in it, and wilt give them grace sufficient for them; or, thou dost examine it. Thou, who art most upright in all thy ways, and therefore a lover of uprightness, and of all upright men, dost weigh, dost narrowly observe and ponder, the path of the just; the whole course of their actions, and, which is implied, dost approve of them, and direct them to a happy issue. This seems to be the most common meaning of the word slp, here rendered to weigh: see Proverbs 4:26, and 5:21. It bears, however, another sense, Psalm 78:50, namely, to make the way plain, or, to remove obstructions out of it. In this sense Bishop Lowth understands it here, and therefore translates the clause, thou most exactly levellest the path of the righteous. While the way of the wicked is perplexed, and rugged, and full of obstructions, God makes the way of the righteous plain and easy before them, by preventing or removing those things that would be stumbling-blocks to them, so that they walk safely and comfortably forward in the path of duty.

5-7. He bringeth down them that dwell on high — The argument is, Why not trust such a One who has overwhelmed imperial oppressive cities, and abolished nearer gainsaying peoples. A more free rendering here, but giving the true sense is, “The dwellers in high pride he hurled downward, the towering fortress he tumbled to the ground and pulverized it to dust. Feet of common people, feet of the poor and lowly, are treading it in very scorn.” But to the righteous how otherwise the result! Their way is straight and even. The word weigh, in verse 7, is used in the sense of to make even, to level. The course of the just is smooth and unimpeded.

Verse 8. Have we waited for thee— “We have placed our confidence in thy name”] The Septuagint, Syriac, and Chaldee read wnywq kavinu, without the pronoun annexed.

Verses 8, 9. Yea, in the way of thy judgments, O Lord — That is, as some understand it, of thine ordinances and commandments, in which we carefully and conscientiously walk; or, in the way of thy chastisements. As we, thy people, have loved and served thee, when thou didst make our way smooth and pleasant before us, so we have not forsaken thee, but waited upon thee, when thou didst see fit, for our trial, to make it difficult and troublesome. We have possessed our souls in patience under thy chastisements, and have waited thy time for our deliverance. The desire of our soul is to thy name — Hebrew, to thy name and thy memory; that is, to the remembrance of thy nature and attributes, according as thou hast made thyself known by thy word and works. And so the sense of this clause is, our affections are not alienated from thee by thy judgments, but we still continue to desire thy presence and favour, and we support and comfort ourselves with the remembrance of what thou art, and what thou hast done, and what thou hast promised to be to, and do for, thy people. With my soul — Sincerely and most affectionately; have I desired thee — The prophet speaks this in the name of all God’s people; in the night — In the time of affliction, often termed night, or darkness; or, rather, in the night, properly so called, as appears from the next clause, wherein early, or in the morning, is opposed to it. When others are sleeping, my thoughts and desires are working toward thee. Yea, with my spirit within me — By fervent and importunate prayer for thy loving-kindness; will I seek thee early — Betimes in the morning. For when thy judgments are in the earth — And good reason it is that we should thus desire and seek thee in the way of thy judgments, because this is the very design of thy judgments, that men should thereby be awakened to learn and return to their duty; and this is a common effect of them, that those who have been careless in prosperity are made wiser and better by afflictions.

8, 9. In the way of thy judgments — In the song allusion is here made to the long discipline of the Judahites in Babylon, perhaps also elsewhere. Waited — We waited in patient, trustful hope. Thy name — Our desire was to thee, for the word “name” means all that belongs to the divine personality. In the night… early — From night till morn, was our desire intense toward thee.

V. 9. In the night-When others are sleeping, my thoughts and desires are working towards God. Early-Betimes in the morning. For-And good reason it is that we should thus desire and seek thee in the way of thy judgments, because this is the very design of thy judgments, that men should thereby be awakened to learn and return to their duty; and this is a common effect, that those who have been careless in prosperity, are made wiser and better by afflictions.

Verse 9. Have I desired thee] Forty-one MSS. of Dr. Kennicott’s and many of Deuteronomy Rossi’s, (nine ancient,) and five editions read Ëytywa ivvithicha. It is proper to note this; because the second y yod being omitted in the text, the Vulgate and many others have rendered it in the third person.

When thy judgments, &c.] It would be better to read, When thy judgments were in the earth, the inhabitants of the world have learned (wdml lamedu) righteousness. Men seldom seek God in prosperity; they are apt to rest in an earthly portion: but God in mercy embitters this by adversity; then there is a general cry after himself as our chief, solid, and only permanent good.

Verses 8, 9. Yea, in the way of thy judgments, O Lord — That is, as some understand it, of thine ordinances and commandments, in which we carefully and conscientiously walk; or, in the way of thy chastisements. As we, thy people, have loved and served thee, when thou didst make our way smooth and pleasant before us, so we have not forsaken thee, but waited upon thee, when thou didst see fit, for our trial, to make it difficult and troublesome. We have possessed our souls in patience under thy chastisements, and have waited thy time for our deliverance. The desire of our soul is to thy name — Hebrew, to thy name and thy memory; that is, to the remembrance of thy nature and attributes, according as thou hast made thyself known by thy word and works. And so the sense of this clause is, our affections are not alienated from thee by thy judgments, but we still continue to desire thy presence and favour, and we support and comfort ourselves with the remembrance of what thou art, and what thou hast done, and what thou hast promised to be to, and do for, thy people. With my soul — Sincerely and most affectionately; have I desired thee — The prophet speaks this in the name of all God’s people; in the night — In the time of affliction, often termed night, or darkness; or, rather, in the night, properly so called, as appears from the next clause, wherein early, or in the morning, is opposed to it. When others are sleeping, my thoughts and desires are working toward thee. Yea, with my spirit within me — By fervent and importunate prayer for thy loving-kindness; will I seek thee early — Betimes in the morning. For when thy judgments are in the earth — And good reason it is that we should thus desire and seek thee in the way of thy judgments, because this is the very design of thy judgments, that men should thereby be awakened to learn and return to their duty; and this is a common effect of them, that those who have been careless in prosperity are made wiser and better by afflictions.

Ver. 9. With my soul have I desired thee in the night. This time of war and trouble has been to me a prayerful time, a weeping season, that the inhabitants might learn righteousness, and turn to the Lord: ver. 20.

8, 9. In the way of thy judgments — In the song allusion is here made to the long discipline of the Judahites in Babylon, perhaps also elsewhere. Waited — We waited in patient, trustful hope. Thy name — Our desire was to thee, for the word “name” means all that belongs to the divine personality. In the night… early — From night till morn, was our desire intense toward thee.

V. 10. Will not learn-This is the carriage of thy people; but the course of wicked men is directly contrary in all conditions: for if thou dost spare them, they will not accept of that gracious invitation to repentance. In the land-Even in God’s church, and among his people, where righteousness is taught and practised. Will not behold-Tho’ God gives such plain discoveries of his majesty and glory, not only in his word, but also in works, and especially in this glorious work of his patience and mercy to wicked men, yet they will not acknowledge it.

Verses 10, 11. Let favour be showed to the wicked — If thou dost spare them, when thou chastisest thy own people, and grantest them health, prosperity, and other blessings; yet will they not learn righteousness — They will not be led to repentance by thy goodness; and therefore it is requisite thou shouldest send thy judgments into the earth, to reckon with men for abused mercies. In the land of uprightness — Even in thy church, and among thy people, where righteousness is taught, professed, and, among many, practised; and where unrighteousness is discountenanced and punished; will he — The wicked man, deal unjustly — Hebrew, lw[y, will act perfidiously, perversely, or injuriously; and will not behold the majesty of the Lord — Although God gives such plain and clear discoveries of his majesty and glory, not only in his words, but also in his works, and in all the dispensations of his providence, whether those of justice, or those of grace; and especially in his glorious patience and mercy toward wicked men; yet they wilfully shut their eyes against these discoveries, and will not believe, or will not consider, and lay to heart, what a God of terrible and glorious majesty he is. Lord, when thy hand is lifted up — To smite and chastise them, in order that by repentance, faith, and prayer, they may make their peace with thee; they will not see — They will not take notice of it; are not aware that thou art angry with them, and about to execute thy judgments upon them. Nay, even when thou dost actually smite and punish them, they are guilty of the same obstinate blindness as when thou dost only threaten them, shutting their eyes against the clearest convictions of guilt and wrath, and ascribing to chance, common fate, or second causes, what is manifestly a divine correction and rebuke. They regard not the symptoms of their own ruin, but cry, “Peace, peace,” when thou, the holy and righteous God, art waging war against them. But they shall see — Whether they will or not. They shall know and feel, and that by sad experience, what they would not learn by other and easier ways. Atheists, scorners, and the carnally secure shall shortly feel what now they will not believe, that it is a fearful thing to fall into the hands of the living God. They will not see the evil of sin, and particularly the sin of hating and persecuting the people of God; but they shall, at length, be convinced to their sorrow, by the tokens of God’s displeasure against them for it, that what is done against his people, God takes as done against himself. And be ashamed for their envy at the people — They shall see that they have done God’s people a great deal of wrong, and therefore shall be ashamed of it, and of the enmity and envy which produced it. Yea, the fire of thine enemies, &c. — Such fire or wrath as thou usest to pour forth upon thy implacable enemies.

10. Let favour be showed — For a moment the song takes on the preceptive character. The idea is, the wicked will not learn that God’s goodness is bestowed on them to lead them to repentance and to do righteousness. The land of uprightness — That is, in a situation the most favourable, among a people whose example is right. The wicked still do not amend, nor see the goodness and majesty of God.

V. 11. Will not see-And they are guilty of the same obstinate blindness when thou dost smite and punish them, which is commonly signified by lifting up the hand. They shall see-They shall know that by sad experience, which they would not learn by easier ways. These-Such fire or wrath as thou usest to pour forth upon thine implacable enemies.

Verses 10, 11. Let favour be showed to the wicked — If thou dost spare them, when thou chastisest thy own people, and grantest them health, prosperity, and other blessings; yet will they not learn righteousness — They will not be led to repentance by thy goodness; and therefore it is requisite thou shouldest send thy judgments into the earth, to reckon with men for abused mercies. In the land of uprightness — Even in thy church, and among thy people, where righteousness is taught, professed, and, among many, practised; and where unrighteousness is discountenanced and punished; will he — The wicked man, deal unjustly — Hebrew, lw[y, will act perfidiously, perversely, or injuriously; and will not behold the majesty of the Lord — Although God gives such plain and clear discoveries of his majesty and glory, not only in his words, but also in his works, and in all the dispensations of his providence, whether those of justice, or those of grace; and especially in his glorious patience and mercy toward wicked men; yet they wilfully shut their eyes against these discoveries, and will not believe, or will not consider, and lay to heart, what a God of terrible and glorious majesty he is. Lord, when thy hand is lifted up — To smite and chastise them, in order that by repentance, faith, and prayer, they may make their peace with thee; they will not see — They will not take notice of it; are not aware that thou art angry with them, and about to execute thy judgments upon them. Nay, even when thou dost actually smite and punish them, they are guilty of the same obstinate blindness as when thou dost only threaten them, shutting their eyes against the clearest convictions of guilt and wrath, and ascribing to chance, common fate, or second causes, what is manifestly a divine correction and rebuke. They regard not the symptoms of their own ruin, but cry, “Peace, peace,” when thou, the holy and righteous God, art waging war against them. But they shall see — Whether they will or not. They shall know and feel, and that by sad experience, what they would not learn by other and easier ways. Atheists, scorners, and the carnally secure shall shortly feel what now they will not believe, that it is a fearful thing to fall into the hands of the living God. They will not see the evil of sin, and particularly the sin of hating and persecuting the people of God; but they shall, at length, be convinced to their sorrow, by the tokens of God’s displeasure against them for it, that what is done against his people, God takes as done against himself. And be ashamed for their envy at the people — They shall see that they have done God’s people a great deal of wrong, and therefore shall be ashamed of it, and of the enmity and envy which produced it. Yea, the fire of thine enemies, &c. — Such fire or wrath as thou usest to pour forth upon thy implacable enemies.

11. When thy hand is lifted up — The “hand” is the symbol of power, and when raised denotes power in exercise. Though divine power is conspicuous, the wicked recognise it not. But they shall see — Non-recognition of it shall not long last. Ashamed — They shall be put to confusion. Envy at — In observing God’s zeal for his own people. Fire of thine enemies — That is, “fire of” judgment, which “thine enemies” deserve and shall receive.

V. 12. Our works-All the good works done by us, are the effects of thy grace.

Verse 12. Lord, thou wilt ordain peace for us — That is, for thy true and genuine church and people. Though thou hast afflicted us, (verse 8.) yet the time will come when we shall be in a very different, yea, in a happy condition. Or, referring to what he had last said, he means, as thou wilt destroy thine and our enemies, so thou wilt bless us; thy people, with peace and prosperity. For thou hast wrought all our works in us — Hebrew, wnl, to, or for us. All the good works done by us are the effects of thy grace. And all the good and great works which have been wrought for us, all the wonderful deliverances and singular blessings vouchsafed us, came from thee. The argument is this: God hath done great things for us, and delivered us formerly upon many occasions, and therefore he will still deliver us, and give us peace.

12. Peace for us — “Peace,” here, is comprehensive. It is future safety from all the evils suffered under Jehovah’s enemies. Wrought all our works — Ground for trusting that God will secure to them future peace, inasmuch as his high hand has wrought complete rescue from the evils of captivity, etc.

V. 13. Other lords-Others besides thee, and besides those governors who have been set up by thee, even foreign and heathen lords. By thee-By thy favour and help. Will we-Celebrate thy praise.

Verses 13, 14. O Lord our God, &c. — The people of God, having already obtained their deliverance in part, with the overthrow and destruction of their enemies, proceed to unfold and express their hope, that God would perfect all his good works for them. Other lords besides thee — Who art our only King, Lawgiver, and Judge; and besides those governors who have been appointed over us by thee, and have ruled us in subordination to thee; even foreign and heathen lords, such as the Philistines formerly, and lately the Assyrians, and afterward (as the prophet foresaw would come to pass) the Babylonians, have had dominion, over us — Have exercised a tyrannical power over us. The reader will observe, the song begun, verse 1, is continued, and Isaiah is foretelling what the language of the church would be after her deliverance. By thee only — By thy favour and help, by which alone we have been rescued from the tyranny of our enemies, and not by our merits or strength; will we make mention of thy name — Celebrate thy praise, and trust in thee for the future. Bishop Lowth renders the clause, Thee only, and thy name, henceforth will we celebrate. They are dead, &c., they shall not rise — Those tyrants are destroyed, they shall never live or rise again to molest us. He probably refers to the miraculous destruction of Sennacherib’s army before Jerusalem, and to the overthrow of the Babylonian empire. Therefore hast thou visited and destroyed them, &c. — That they might be thus effectually destroyed thou didst undertake the work; and thou hast perfectly accomplished it, and abolished the monuments or memorials of their greatness and glory. The prophet speaks of what he foresaw, with certainty, would be done, as though it were effected already.

Ver. 13. Oh Lord our God, other lords besides thee have had dominion over us. Every surrounding nation has successively oppressed us, spiritual foes have reigned in our hearts, and the tyranny of demons is worst of all; but henceforth we will make mention only of thy name, which is a strong tower and sure defence.

13. Other lords — Some suppose idolatry referred to, of which the Jews were forever weaned in Babylon. More likely, rulers in Babylon are prominently intended. But by thee only — Better rendered, but only thee will we henceforth mention.

V. 14. Rise-Those tyrants are destroyed; they shall never live or rise again to molest us.

Verses 13, 14. O Lord our God, &c. — The people of God, having already obtained their deliverance in part, with the overthrow and destruction of their enemies, proceed to unfold and express their hope, that God would perfect all his good works for them. Other lords besides thee — Who art our only King, Lawgiver, and Judge; and besides those governors who have been appointed over us by thee, and have ruled us in subordination to thee; even foreign and heathen lords, such as the Philistines formerly, and lately the Assyrians, and afterward (as the prophet foresaw would come to pass) the Babylonians, have had dominion, over us — Have exercised a tyrannical power over us. The reader will observe, the song begun, verse 1, is continued, and Isaiah is foretelling what the language of the church would be after her deliverance. By thee only — By thy favour and help, by which alone we have been rescued from the tyranny of our enemies, and not by our merits or strength; will we make mention of thy name — Celebrate thy praise, and trust in thee for the future. Bishop Lowth renders the clause, Thee only, and thy name, henceforth will we celebrate. They are dead, &c., they shall not rise — Those tyrants are destroyed, they shall never live or rise again to molest us. He probably refers to the miraculous destruction of Sennacherib’s army before Jerusalem, and to the overthrow of the Babylonian empire. Therefore hast thou visited and destroyed them, &c. — That they might be thus effectually destroyed thou didst undertake the work; and thou hast perfectly accomplished it, and abolished the monuments or memorials of their greatness and glory. The prophet speaks of what he foresaw, with certainty, would be done, as though it were effected already.

Ver. 14. They are dead, they shall not live. It is said of the Assyrians, that when the field was surveyed, they had no hands to handle their armour. So shall the enemies of righteousness perish. We have cried in this trouble, like a woman in travail, and have unexpectedly lost our troubles as an untimely birth. Yea, under this deliverance, a greater salvation is shadowed forth. Thy dead men, sinners dead in trespasses and sins, shall hear thy voice and live. Thou art, oh Christ, the resurrection and the life. These are the only words that can comfort us, when death invades our dwelling.

14. They are dead — That is, kings and tyrants just referred to. They shall not rise — That civil state, that God-defying power, shall have no resurrection. Therefore — Equivalent to so then. The result is certain, that all celebrity of that base people shall be blotted out. This is expressed in high figure, but its intention merely is an eternal, ethical truth; nothing can succeed against God.

V. 15. The nation-This nation seems to be the people of Israel. Removed-Thou hast removed thy people out of their own land, and suffered them to be carried captive to the ends of the earth.

Verse 15. Thou hast increased the nation — Namely, the Jewish nation, which multiplied exceedingly in Egypt, and afterward in Canaan, so that they filled the land. But the prophet perhaps foretels their increase after their return from captivity in Babylon; and, as some think, that increase of the church (called the righteous nation, verse 2) which was to take place in gospel days. Thou art glorified — In faithfully fulfilling thy promises made to Abraham concerning the multiplication of his seed, and making him the father of many nations. Thou hast removed it far unto all the ends of the earth — Thou hast scattered thy people over all the world, so that they are found in every nation under heaven, where they are witnesses for thee, the only living and true God, against idolaters of all descriptions. This was the case before, and at the time of the coming of the Messiah, and of the opening of the gospel dispensation, Acts 2:5. And in a little time, the Gentiles being called into the church of God, the Christians were spread over all parts of the Roman empire, and far beyond its utmost limits, and they were much more faithful witnesses or the truth than the Jews had ever been. But, as the Hebrew of the first clause of this verse, ywgl tpsy, when literally rendered, is only, thou hast added to the nation; some think the prophet does not speak of adding to their number, or increasing them, but rather of adding to their plagues or chastisements. This, it must be acknowledged, would agree well with what follows. Then the interpretation of the next clauses would be, Thy justice is glorified in their punishment, and thou hast removed them out of their own land, and suffered them to be carried captive to the ends of the earth. This, as the reader will easily observe, would accord perfectly with what follows to the end of the chapter.

15. Increased the nation — The nation of reclaimed and purified Jews. Their enlargement was by successive colonies from the East for a hundred years after the first return from Babylon. Also, as the next clause asserts, (thou hadst removed it far unto all the ends of the earth,) by growth from proselytes made outside of Judea; though the law of parallelism requires “the ends of the earth” to mean the farthest limits of the literal land of Israel. So Lowth and Noyes. But this is too mechanical for poetry. Frequently the prophet contemplates the new Israel as extending to the converted of all nations of the earth.

V. 16. They-Thy people. Visited-Come into thy presence, with their prayers and supplications.

Verse 16. Lord, in trouble have they visited thee— “O JEHOVAH, in affliction we have sought thee”] So the Septuagint and two MSS. have Ëwndqp pekadnucha, in the first person plural. And so perhaps it should be wnqx tsaknu, in the first person; but how the Septuagint read this word is not clear; and this last member of the verse is extremely obscure. For wml lamo, “on them,” the Septuagint read wnl lanu, “on us,” in the first person likewise; a frequent mistake; see Clarke’s on “Isaiah 10:29”.

Verses 16-18. O Lord, in trouble — Amidst the various calamities brought upon them for their correction and especially in their captivity; have they — Namely, thy people; visited thee — Come into thy presence with their prayers and supplications; they poured out a prayer — Prayed much and earnestly, as the expression implies; when thy chastening was upon them — When thou wast punishing them for their sins. Like as a woman is in pain, &c. — A comparison often used to express men’s consternation under great calamities, from which they cannot deliver themselves; so have we been in thy sight — Such has been our anguish and danger, of which thou, O Lord, hast been a witness. We have been with child — That is, we have had great expectation of a speedy and happy deliverance, have been big with hopes; and we have been in pain — Have comforted ourselves with this, that the joyful birth would make us forget our misery, but, alas! we have, as it were, brought forth wind — We have had the torment of a woman in child-bearing, but not the comfort of a living child. “We have had no good issue of all our pangs and throes; they did not produce deliverance and ease, as in the case of travailing women, but all our own labours proved abortive: in vain we struggled with our enemies, who were still too mighty for us,” and we were utterly unable to effect our deliverance. To bring forth wind, is much the same kind of phrase with feeding on wind, and reaping wind, Hosea 12:1, and 8:7; and signifies, to take a great deal of pains to no purpose. This seems to be spoken of the siege which the Jewish people endured, and of all their other labours and sufferings to prevent their coming under the Chaldean yoke. Thus the attempt of Zedekiah to withstand Nebuchadnezzar we find only brought greater evils upon the country, 2 Chronicles 36:13. We have not wrought any deliverance in the earth — In our land, where we had far greater advantages than we could have had elsewhere. Neither have the inhabitants of the world — The Assyrians, Chaldeans, or our other enemies; fallen — By our means.

16-18. Back to Israel’s night of affliction — perhaps before, and certainly during, the captivity — is the glance again taken. See verses 8, 9. In trouble… they visited thee — “They,” the then faithful of Israel, sought to find thee. They poured out a prayer — Not an audible, but a whispered, prayer: like Hannah’s prayer, from the heart’s depths. So the word here means. Its object was the nation’s salvation from overthrow and captivity. So felt the prophets and holy ones of Judah. But in vain. Calamities would come, because Judah’s sin, now socially and poetically crystallized, required them. The prayer was an agony, like that of women near to birth-giving. The prayer continued long into the night of the captivity. In ineffectual praying they almost gave themselves up as dead.

V. 17. Like-Such was our anguish and danger.

Verses 16-18. O Lord, in trouble — Amidst the various calamities brought upon them for their correction and especially in their captivity; have they — Namely, thy people; visited thee — Come into thy presence with their prayers and supplications; they poured out a prayer — Prayed much and earnestly, as the expression implies; when thy chastening was upon them — When thou wast punishing them for their sins. Like as a woman is in pain, &c. — A comparison often used to express men’s consternation under great calamities, from which they cannot deliver themselves; so have we been in thy sight — Such has been our anguish and danger, of which thou, O Lord, hast been a witness. We have been with child — That is, we have had great expectation of a speedy and happy deliverance, have been big with hopes; and we have been in pain — Have comforted ourselves with this, that the joyful birth would make us forget our misery, but, alas! we have, as it were, brought forth wind — We have had the torment of a woman in child-bearing, but not the comfort of a living child. “We have had no good issue of all our pangs and throes; they did not produce deliverance and ease, as in the case of travailing women, but all our own labours proved abortive: in vain we struggled with our enemies, who were still too mighty for us,” and we were utterly unable to effect our deliverance. To bring forth wind, is much the same kind of phrase with feeding on wind, and reaping wind, Hosea 12:1, and 8:7; and signifies, to take a great deal of pains to no purpose. This seems to be spoken of the siege which the Jewish people endured, and of all their other labours and sufferings to prevent their coming under the Chaldean yoke. Thus the attempt of Zedekiah to withstand Nebuchadnezzar we find only brought greater evils upon the country, 2 Chronicles 36:13. We have not wrought any deliverance in the earth — In our land, where we had far greater advantages than we could have had elsewhere. Neither have the inhabitants of the world — The Assyrians, Chaldeans, or our other enemies; fallen — By our means.

16-18. Back to Israel’s night of affliction — perhaps before, and certainly during, the captivity — is the glance again taken. See verses 8, 9. In trouble… they visited thee — “They,” the then faithful of Israel, sought to find thee. They poured out a prayer — Not an audible, but a whispered, prayer: like Hannah’s prayer, from the heart’s depths. So the word here means. Its object was the nation’s salvation from overthrow and captivity. So felt the prophets and holy ones of Judah. But in vain. Calamities would come, because Judah’s sin, now socially and poetically crystallized, required them. The prayer was an agony, like that of women near to birth-giving. The prayer continued long into the night of the captivity. In ineffectual praying they almost gave themselves up as dead.

V. 18. We-We have had the torment of a woman in child-bearing, but not the comfort of a living child, for we have brought forth nothing but wind; all our labours and hopes were unsuccessful. The world-The Assyrians, or our other enemies.

Verse 18. We have-brought forth wind] The learned Professor Michaelis explains this image in the following manner: “Rariorem morbum describi, empneumatosin, aut ventosam molam, dictum; quo quæ laborant diu et sibi et peritis medicis gravidæ videntur,tandemque post omnes veræ graviditatis molestias et labored ventum ex utero emittunt: quem morbum passim describunt medici.” Syntagma Comment., vol. ii., p. 165. The empneumatosis, or windy inflation of the womb, is a disorder to which females are liable. Some have had this in such wise, for a long time together, that they have appeared to themselves, and even to very skilful medical men, to be pregnant; and after having endured much pain, and even the throes of apparent childbearing, they have been eased and restored to health by the emission of a great quantity of wind from the uterus. This disorder is well known to medical men.” The Syriac translator seems to have understood it in this manner: Enixi sumus, ut illæ quæ ventos pariunt. “We have brought forth as they who bring forth wind.” In the earth— “In the land”] xrab bearets; so a MS., the Septuagint, Syriac, and Vulgate.

Verses 16-18. O Lord, in trouble — Amidst the various calamities brought upon them for their correction and especially in their captivity; have they — Namely, thy people; visited thee — Come into thy presence with their prayers and supplications; they poured out a prayer — Prayed much and earnestly, as the expression implies; when thy chastening was upon them — When thou wast punishing them for their sins. Like as a woman is in pain, &c. — A comparison often used to express men’s consternation under great calamities, from which they cannot deliver themselves; so have we been in thy sight — Such has been our anguish and danger, of which thou, O Lord, hast been a witness. We have been with child — That is, we have had great expectation of a speedy and happy deliverance, have been big with hopes; and we have been in pain — Have comforted ourselves with this, that the joyful birth would make us forget our misery, but, alas! we have, as it were, brought forth wind — We have had the torment of a woman in child-bearing, but not the comfort of a living child. “We have had no good issue of all our pangs and throes; they did not produce deliverance and ease, as in the case of travailing women, but all our own labours proved abortive: in vain we struggled with our enemies, who were still too mighty for us,” and we were utterly unable to effect our deliverance. To bring forth wind, is much the same kind of phrase with feeding on wind, and reaping wind, Hosea 12:1, and 8:7; and signifies, to take a great deal of pains to no purpose. This seems to be spoken of the siege which the Jewish people endured, and of all their other labours and sufferings to prevent their coming under the Chaldean yoke. Thus the attempt of Zedekiah to withstand Nebuchadnezzar we find only brought greater evils upon the country, 2 Chronicles 36:13. We have not wrought any deliverance in the earth — In our land, where we had far greater advantages than we could have had elsewhere. Neither have the inhabitants of the world — The Assyrians, Chaldeans, or our other enemies; fallen — By our means.

16-18. Back to Israel’s night of affliction — perhaps before, and certainly during, the captivity — is the glance again taken. See verses 8, 9. In trouble… they visited thee — “They,” the then faithful of Israel, sought to find thee. They poured out a prayer — Not an audible, but a whispered, prayer: like Hannah’s prayer, from the heart’s depths. So the word here means. Its object was the nation’s salvation from overthrow and captivity. So felt the prophets and holy ones of Judah. But in vain. Calamities would come, because Judah’s sin, now socially and poetically crystallized, required them. The prayer was an agony, like that of women near to birth-giving. The prayer continued long into the night of the captivity. In ineffectual praying they almost gave themselves up as dead.

V. 19. Thy-The prophet here turns his speech to God’s people, and gives them a cordial in their distress. Thy dead men are not like those, ver. 14, for they shall not live; but thine shall live. You shall be delivered from all your fears and dangers. My dead body-As I myself, who am one of these dead men, shall live again; you shall be delivered together with me. Awake-Out of your sleep, even the sleep of death, you that are dead and buried in the dust. Thy dew-The favour and blessing of God upon thee. The dew-Which makes them grow and flourish.

Verse 19. My dead body— “My deceased”] All the ancient Versions render it in the plural; they read ytwlbn niblothai, my dead bodies. The Syriac and Chaldee read נבלותיהם niblotheyhem, their dead bodies. No MS. yet found confirms this reading.

The dew of herbs— “The dew of the dawn”] Lucis, according to the Vulgate; so also the Syriac and Chaldee.

The deliverance of the people of God from a state of the lowest depression is explained by images plainly taken from the resurrection of the dead. In the same manner the Prophet Ezekiel represents the restoration of the Jewish nation from a state of utter dissolution by the restoring of the dry bones to life, exhibited to him in a vision, Ezekiel 37:1-14, which is directly thus applied and explained, Ezekiel 37:11-13. And this deliverance is expressed with a manifest opposition to what is here said above, Isaiah 26:14, of the great lords and tyrants, under whom they had groaned:—

“They are dead, they shall not live;

They are deceased tyrants, they shall not rise:”

that they should be destroyed utterly, and should never be restored to their former power and glory. It appears from hence, that the doctrine of the resurrection of the dead was at that time a popular and common doctrine; for an image which is assumed in order to express or represent any thing in the way of allegory or metaphor, whether poetical or prophetical, must be an image commonly known and understood; otherwise it will not answer the purpose for which it is assumed.—L.

Kimchi refers these words to the days of the Messiah, and says, “Then many of the saints shall rise from the dead.” And quotes Daniel 12:2. Do not these words speak of the resurrection of our blessed Lord; and of that resurrection of the bodies of men, which shall be the consequence of his body being raised from the dead?

Thy dead men shall live,—with my dead body shall they arise.] This seems very express.

Verse 19. Thy dead men shall live — The prophet here, speaking in the name of God, turns his speech to God’s church, and gives her a cordial to support her in that deep distress which he had foretold she should suffer, and which is described in the preceding verse. Thy dead men are not like those mentioned verse 14, for they shall not live, as was there said, but thine shall live. You shall certainly be delivered from all your fears and dangers. For here, as Bishop Lowth observes, “The deliverance of the people of God, from a state of the lowest depression, is explained by images taken from the resurrection of the dead.” And nothing is more frequent, both in Scripture and other authors, than for great calamities to be compared to death, and deliverance from them to reviving, a resurrection, and life; and particularly the captivity of the Jews in Babylon, and their deliverance out of it, is largely expressed by this very similitude, Ezekiel 37:11, &c. “It appears from hence,” says Bishop Lowth, “that the doctrine of the resurrection was at that time a popular and common doctrine; for an image which is assumed, in order to express or represent any thing in the way of allegory, or metaphor, whether poetical or prophetical, must be an image commonly known and understood, otherwise it will not answer the purpose for which it is assumed.” Together with my dead body shall they arise — It is to be observed here, that the words, together with, are supplied by our translation, there being nothing for them in the Hebrew. “All the ancient versions,” says Bishop Lowth, “render the word in the plural; they read ytwlbn, my dead bodies.” The Vulgate has it, Interfecti mei resurgent, My slain men shall rise. The Syriac and Chaldaic read, their dead bodies; and the LXX. egerqhsontai oi en toiv mnhmeioiv, those that are in their graves shall be raised. It seems this clause is added merely as an amplification or repetition of the former, being entirely equivalent therewith, and expressing only that the Jewish Church, with which the prophet connects himself, as being a member of it, should be delivered out of captivity in Babylon, but not that he himself should either personally suffer in that captivity, or have a part in that deliverance. Thus, in a similar way, (1 Thessalonians 4:15, 17,) the apostle connects himself with those that should be found alive at Christ’s second coming, we who are alive, &c., certainly not intending to signify that he personally should be alive at that time. Awake, &c. — Out of your sleep, even the sleep of death, ye that dwell in the dust — You that are dead and buried in the earth. For thy dew — The favour and blessing of God upon thee; is as the dew of herbs — Which refreshes and revives them, and makes them grow and flourish. And the earth shall cast out the dead — As an abortive birth is cast out of the womb, to which the grave is compared, Job 1:21. But, as the verb lypt, here used, does not properly signify to cast out, but to cast down, or cause to fall, these words are by many, both ancient and later interpreters, rendered otherwise, namely, thou wilt cast down, or she, that is, the church, shall cast down the land of the giants, or violent ones. Thus the Vulgate: Thou shalt draw into ruin the land of the giants; and the LXX., h de gh twn asebwn peseitai, the land of the ungodly shall fall, or be brought down. The sense is, the church shall prevail against all oppressors, and shall cast them down: when brought low she shall rise, but her enemies shall not.

Ver. 19. Thy dead men shall live, [together with] my dead body shall they arise. Awake and sing, ye that dwell in dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead. The LXX, “The dead shall rise, and be raised from their sepulchres; and those that are on earth shall rejoice, for thy dew to them shall be a healing dew; but the land of the wicked shall fall.” The rabbi Kimchi associates this text with Daniel 12:2, which speaks of the general resurrection at the last day. And when the bloody Assyrians were swarming out, to massacre the half of western Asia, what could be more consolatory than to magnify the hopes of a life to come. In this way Paul comforted bereaved relatives, and the church of Thessalonica. 1 Thessalonians 4:13-15.

The Vulgate reads, Vivent mortui tui, interfecti mei resurgent. Thy dead shall live, the slain with me (or in my cause) shall rise. Messiah is the speaker here; he speaks to console the bleeding church.

Dr. Lightfoot has not overlooked this text, which is fraught with consolation. His words are, “They shall rise with my body. The gentiles being dead in their sins, shall with my body, when it rises, rise again also from their death. Nay, they shall rise again as part of my body; that is, as part of myself, and of my mystical body.”—The doctor evidently understands the next words, “awake and sing,” of the conversion of the heathen.

The learned Poole speaks much the same as Dr. Lightfoot. Thy dead, thine elect, as distinguished from the dead, ver. 14. He refers the resurrection to the whole kingdom of Christ, from the commencement to the final consummation. He does not lay any emphasis on the Chaldaic, which reads in the plural, bodies; for whether he speaks of his own body personally, or collectively of the bodies of his saints, cannot be of any great moment. Thy dew is as the dew of herbs. As the rain revives the vegetation, after an oriental drought, Psalm 1:3, so the sweet promises of grace revive and cheer the saints, when the judgments of heaven are diffused abroad in the earth. David applies this word to Christ. Psalm 110. From the womb of the morning thou hast “the dew of thy youth.” Rabbi Manasse Ben Israel says on this text, it was the opinion of the ancients, that the resurrection would be effectuated by a certain dew from heaven, possessing a plastic virtue, as written in the Jerusalem Talmud, and in Jelcudi. Plain enough that dew in the estimation of the rabbins, designates immortality. The Chaldaic agrees with this. The dew of light is thy dew, meaning eternal life.

19. But in strong contrast with the preceding despair, the cheering word comes. Thy dead men shall live — Civilly, nationally, dead in Babylon, is the primary meaning. The tone changes from sorrow over the long national subjection to exultant joy in view of a speedy return to a higher national and spiritual life in Zion. My dead body — The Lord is speaking. “Subjected Zion being ‘my dead body,’” that is, being the dead of Zion, shall arise, shall have a spiritual as well as a civil resurrection. Alexander thinks this phrase to be unauthorized. For thy dew… herbs — The Lord’s “dew,” such as he sends upon herbs to refresh and make them thrive. “Dew” is ever the emblem in Scripture of a divine quickening — an animating figure — as in the East, where rain falls seldom, copious dews largely supply the deficiency. See Hosea 14:5. Earth shall cast out the dead — “Cast out,” a rendering of lypc, (taphil,) is a strong way of saying, “The earth shall precipitate, as by a convulsive act; that is, bring to the surface the dead;” a meaning which the verb necessarily bears here, as most expositors, even the rationalistic, agree. Such language could scarcely be used, except in view of the doctrine of the resurrection, not unfamiliar at this time. The language is clearly figurative, and borrowed from this doctrine. It is applied here to the Church, as good as dead in Babylon, but soon to have resurrection life in Zion. Figures are formed, not from things unknown, but from things or ideas before conceived of and familiar. Because Moses said little of a future life, and urged motives to obedience upon the Israelites from sanctions drawn from this side of eternity, is certainly no proof that he knew nothing of the doctrine of a future life. He dealt with people whose obedience to the law should rest first upon the essential righteousness of the law itself, and upon the reality of a holy, all-powerful Sovereign immediately ruling them. In like manner other doctrines — the resurrection of the dead especially — were held from direct statement and revelation till it should be practically seasonable for such statements and revelation to be made. In favoured minds — in minds inspired and commissioned to teach the world, as were Moses, Isaiah, and the like — no doubt doctrines latest needed in the world’s history lay at least in a dim premonitory outline in connexion with the whole scheme of redemption; and this outline came out in marked clearness as fast as the world’s mind should comprehend and need it. Numerous are the hints in the Old Testament that Abraham, Jacob, Moses, Job, David, Isaiah, and other prophets, knew of future life with its rewards and punishments, and of the resurrection of the dead, long before Persian Zoroastrianism had existence, from which rationalists allege the resurrective idea originated. The air of familiarity with this idea in our prophet’s easy allusion to it in the expression and figures here in question, leaves, so far forth, little opportunity for cavil.

V. 20. Shut thy doors-Withdraw thyself from the world, and pour out thy prayers to God in thy closet. Indignation-The dreadful effects of God’s anger, mentioned in the following verse.

Verse 20. Come, my people, enter thou into thy chambers] An exhortation to patience and resignation under oppression, with a confident expectation of deliverance by the power of God manifestly to be exerted in the destruction of the oppressor. It seems to be an allusion to the command of Moses to the Israelites, when the destroying angel was to go through the land of Egypt, “not to go out at the door of their houses until the morning;” Exodus 12:22. And before the passage of the Red Sea: “Fear ye not, stand still, and see the salvation of JEHOVAH. JEHOVAH shall fight for you, and ye shall hold your peace,” Exodus 14:13, 14.

Verses 20, 21. Come, my people, &c. — These two verses are supposed not to belong to the song which takes up the preceding part of the chapter, but to be an address of the prophet to the people of God on the contents of it. Having foretold their wonderful deliverance, and the utter destruction of their enemies, lest they should suppose that these predictions would immediately begin to be fulfilled, and thereby should meet with a disappointment, which might shake their faith respecting the future fulfilment of them, he here warns them that they must first expect storms, and exhorts them to prepare for them, and patiently to wait God’s time for the accomplishment of his promises. Enter thou into thy chambers, &c. — Withdraw thyself from the company and conversation of the people of the world, lest, partaking with them in their sins, thou shouldst also partake of their plagues; and shut thy doors about thee — Separate and seclude thyself, as far as may be, from men and things, and give thyself up to meditation on these awful dispensations of divine justice and mercy, and to prayer. Having entered into thy closet, and shut thy door, pour out thy supplications and intercessions before thy Father, who seeth in secret. Hide thyself, as it were — In this time of danger and calamity, when the judgments of God are so awfully abroad in the earth, put thyself under the protection of his providence and grace, by faith and prayer. He alludes to the common practice of men, who, when there are storms or dangers abroad, betake themselves to their houses or chambers for safety: or, it may be, to the history, Exodus 9:19, 20; or, to the command of Moses to the Israelites, (Exodus 12:22,) not to go out of the doors of their houses: while the destroying angel was going through the land of Egypt; or, to the like charge given to Rahab, as the condition of her preservation, Joshua 2. For a little moment — Whereby he intimates, that all their afflictions, how long and tedious soever they might seem, were but short and momentary in comparison of that happiness which was reserved for them; until the indignation be overpast — The dreadful effects of God’s anger, mentioned in the next verse. For the Lord cometh out of his place — Cometh down from heaven, which, in Scripture, he is frequently said to do, when he undertakes any great and glorious work, either of delivering his people or destroying their enemies. The expression is borrowed from the manner of princes, who come out of their palaces either to sit in judgment, or to fight against their enemies, both which things God is here represented as doing. To punish the inhabitants of the earth — All the enemies of God and of his people; for their iniquity — For all their sins, and especially for oppressing and persecuting his church. The earth also shall disclose her blood — The innocent blood which hath been shed upon the earth shall be brought to light, and shall be severely revenged upon the murderers.

20. The foregoing song now ends, and Isaiah again speaks as a prophet. While judgment passes on the world hostile to Israel, Israel, restored to Zion in vision, is called to silent adoration and prayer. Come… into thy chambers — The last great victories are not achieved. Not yet is the time for final triumph. The rage of the enemy is not yet over. Be circumspect, cautious, prayerful, till the trial ceases. Indignation — God’s wrath against the Babylonians and all enemies of his people. The Jews, though confident of ultimate triumph, are not to be jubilant prematurely, but to wait till the retributive storm be overpast.

V. 21. Cometh-Cometh down from heaven. To punish-All the enemies of God, and of his people. Her slain-The innocent blood which hath been spilled upon the earth shall be brought to light, and severely revenged upon the murderers.

Verse 21. The earth also shall disclose her blood] Crimes of cruelty and oppression, which have passed away from the eyes of men, God will bring into judgment, and exact punishment for them. O what a reckoning will the kingdoms of the earth have with God, for the torrents of blood which they have shed for the gratification of the lust of power and ambition! Who shall live when he doeth this?

ISAIAH

Verses 20, 21. Come, my people, &c. — These two verses are supposed not to belong to the song which takes up the preceding part of the chapter, but to be an address of the prophet to the people of God on the contents of it. Having foretold their wonderful deliverance, and the utter destruction of their enemies, lest they should suppose that these predictions would immediately begin to be fulfilled, and thereby should meet with a disappointment, which might shake their faith respecting the future fulfilment of them, he here warns them that they must first expect storms, and exhorts them to prepare for them, and patiently to wait God’s time for the accomplishment of his promises. Enter thou into thy chambers, &c. — Withdraw thyself from the company and conversation of the people of the world, lest, partaking with them in their sins, thou shouldst also partake of their plagues; and shut thy doors about thee — Separate and seclude thyself, as far as may be, from men and things, and give thyself up to meditation on these awful dispensations of divine justice and mercy, and to prayer. Having entered into thy closet, and shut thy door, pour out thy supplications and intercessions before thy Father, who seeth in secret. Hide thyself, as it were — In this time of danger and calamity, when the judgments of God are so awfully abroad in the earth, put thyself under the protection of his providence and grace, by faith and prayer. He alludes to the common practice of men, who, when there are storms or dangers abroad, betake themselves to their houses or chambers for safety: or, it may be, to the history, Exodus 9:19, 20; or, to the command of Moses to the Israelites, (Exodus 12:22,) not to go out of the doors of their houses: while the destroying angel was going through the land of Egypt; or, to the like charge given to Rahab, as the condition of her preservation, Joshua 2. For a little moment — Whereby he intimates, that all their afflictions, how long and tedious soever they might seem, were but short and momentary in comparison of that happiness which was reserved for them; until the indignation be overpast — The dreadful effects of God’s anger, mentioned in the next verse. For the Lord cometh out of his place — Cometh down from heaven, which, in Scripture, he is frequently said to do, when he undertakes any great and glorious work, either of delivering his people or destroying their enemies. The expression is borrowed from the manner of princes, who come out of their palaces either to sit in judgment, or to fight against their enemies, both which things God is here represented as doing. To punish the inhabitants of the earth — All the enemies of God and of his people; for their iniquity — For all their sins, and especially for oppressing and persecuting his church. The earth also shall disclose her blood — The innocent blood which hath been shed upon the earth shall be brought to light, and shall be severely revenged upon the murderers.

21. Out of his place — The Hebrew idea of God’s residence, namely, the heavens; an idea simple, childlike, unmetaphysical as to the divine infinitude. Inhabitants of the earth — Such were the people of the lands, belonging to the great world-powers, accounted — the people of Chaldea. Blood — Guilt is here meant — guilt for the shedding the blood of the righteous. See Genesis 4:10. Cover her slain — The same idea expanded. They shall no more conceal their guilt for shedding righteous blood.

The people of God are ever avenged for wrongs done them. See Exodus 14:13, 14. “Fear ye not, stand still, and see the salvation of Jehovah. Jehovah shall fight for you and ye shall hold your peace.”