Verse-by-Verse Bible Commentary
Isaiah 26:13

Bridgeway Bible Commentary

Final victory for the godly (26:1-27:1)

Having destroyed the city built by human hands (that is, humankind’s whole ungodly way of life; 25:2), God now builds his city. It is a city for the righteous, an eternal dwelling place for those who have experienced the perfect peace that comes through complete trust in God (26:1-3). Those who trust in him have stability and security, but those who trust in themselves are overthrown. God’s city stands for ever; the world’s city is smashed to the ground and trampled in the dust (4-6).
Godly people long to know God and his ways better, so that they can live righteously according to his directions. They desire this knowledge for others also, because only when people know God can they truly know what righteousness is (7-9). The ungodly do not know God and so cannot live uprightly (10-11). The righteous know that God cares for them, and they respond with loyalty to him, even when they are oppressed by their enemies (12-13). In due course, however, the enemies are destroyed, but the righteous have peace. Their numbers increase, and God’s blessing spreads throughout the land (14-15).
The righteous then recall how they have cried to God in their distress, but have received no apparent answer. All their efforts and all their expectations have come to nothing. They feel the disappointment and frustration of a woman who suffers birth pains but produces no child. Many of the godly have died without seeing any victory (16-18). Their victory must therefore lie in the future, when their bodies will be triumphantly raised from death (19).
God’s people need not fear his wrath, for he will protect them when he carries out his work of judgment on a sinful world (20-21). By contrast his enemies, symbolized here by fierce monsters, will suffer his deadly punishment (27:1).

Coffman's Commentaries on the Bible

"Jehovah, thy hand is lifted up, yet they see not: but they shall see thy zeal for the people, and be put to shame; yea, fire shall devour thine adversaries. Jehovah, thou wilt ordain peace for us; for thou has also wrought all our works for us. O Jehovah our God, other lords besides thee have had dominion over us; but by thee only will we make mention of thy name. They are dead, they shall not live, they are deceased: therefore hast thou visited and destroyed them, and made all remembrance of them to perish. Thou hast increased the nation, O Jehovah, thou hast increased the nation; thou art glorified; thou has enlarged all the borders of the land."

On Isaiah 26:11, see under Isaiah 26:10, above. Isaiah 26:13-14 are the most challenging verses in this paragraph. Who is it that received this triple declaration in the Word of God that they are dead, deceased, perished? Barnes believed that these "other lords" were "kings of Babylon who had ruled over the Jews";Albert Barnes' Commentary, p. 409. and, of course, other scholars have followed his lead in this; but we believe that Archer has the proper understanding of it.

"Other lords are probably false gods, rather than foreign rulers… Now they are dead because Christianity forever abolished the worship of all the heathen gods known to the Jews.Wycliffe Old Testament Commentary, p. 627 (Rawlinson agreed with this). The power of the idol gods is altogether passed away, because God has visited and destroyed them, and made their very memory to perish."The Pulpit Commentary, Vol. 10, p. 415.

What a wonderful demonstration does history itself become in connection with all of those heathen gods which were once worshipped by millions and millions of people! What a demonstration of the power of Almighty God and what a demonstration of the effects of the rise of Christianity is the current status of all those ancient gods and goddesses!

Bel, Asshur, Milcom, Molech, Zeus, Juno, Iris, Astarte, Diana, Mercury, Baal, etc., etc. Where are they now? They are deservedly almost totally forgotten; and, furthermore, there is not even the remotest possibility of the worship of such "gods" ever being renewed.

It is regrettable that some able scholars have missed the point about who those "other lords" actually were. The interpretation that understands them to have been the kings of Babylon, Nineveh, etc. makes the proper understanding of this passage impossible. For example Kelley, on the basis of what this passage says, and in the light of his erroneous application of it to former earthly overlords of Israel, stated that:

"The meaning of Isaiah 26:14 is that the death of the wicked will be final and irrevocable… they will never rise."Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 267.

Now the startling thing about this is the fact that, "If this is really what Isaiah 26:14 teaches, it is a lie"; because Jesus plainly taught that both the righteous and the wicked shall rise in the judgment. The Old Testament teaches the same thing (Daniel 12:2). Of course, the word of God never contradicts the Word of God, thus the error is in the interpretation.

Hailey did not fall into the same error that Kelley made, avoiding it only by referring this absence of any kind of a resurrection for those "wicked" in Isaiah 26:14 to the resurrection of "their civil states." We do not believe that the death of mortal men is even hinted at in Isaiah 26:14; for the reference is to the "death of the pagan gods and goddesses." They are the ones for whom no "resurrection" will ever come. Such considerations as these compel us to find the end of the age, the second advent, and the final judgment in this passage. Nothing else fits all the facts.

"Thou hast increased the nation, O Jehovah, thou hast increased the nation" Note the repetition, which, in the Hebrew always means extreme emphasis. "This remarkable increase of God's people points to the inclusion of the worldwide Gentile Church; hence also the enlargement of the borders of the kingdom."Wycliffe Old Testament Commentary, p. 627.

Barnes' Notes on the Whole Bible

Other lords beside thee have had dominion - The allusion here is to the kings of Babylon who had subdued and oppressed them, and who in their long captivity had held them in subjection to their laws.

But by thee only will we make mention of thy name - This may be better rendered, ‘but only thee, thy name will we henceforward commemorate.’ The words ‘by thee,’ and ‘thy name,’ are put in apposition, and denote the same thing. The word ‘make mention’ (נזכיר naz^ekiyr) means literally to cause to be remembered; to commemorate; to celebrate. The idea is, that during their long captivity they had been subject to the dominion of other lords than Yahweh; but now that they were restored to their own land, they would acknowledge only Yahweh as their Lord, and would henceforward celebrate only his name.

Calvin's Commentary on the Bible

13.O Lord our God. This verse contains a complaint of the saints, that they were oppressed by the tyranny of the wicked. This song was composed in order to refresh the hearts of believers, who were to be cruelly banished from that land which was a figure of eternal happiness, that, having been deprived of sacrifices and holy assemblies, and almost of every consolation, crushed by the heavy yoke of the Babylonians, banished from their country, loaded with reproach and sore afflictions, they might direct their groanings to God, in order to seek relief. He speaks, therefore, in the name of believers, who to outward appearance had been rejected by God, and yet did not cease to testify that they were the people of God, and to put their trust in him.

Other lords besides thee have had dominion over us. Not without cause do they complain that they are placed under a different dominion from that of God, for he had received them under his sole guardianship. Hence it follows that, if they had not been estranged from him, they would not have endured so hard a lot as to be exposed to the tyranny and caprice of enemies. It may be thought that the government of all princes is “besides God,” or different from that of God, even though they govern in his name. But the Prophet does not speak of those who govern for our benefit, but of those who are opposed to true worship and to holy doctrine. David was indeed a ruler who exercised dominion separate from that of God, but at the same time he was a genuine servant of God for the general advantage of the whole people; and therefore he maintained the true religion, which those rulers wished altogether to overthrow. Most justly did it befall the Jews, that, in consequence of having refused to obey God, who treated them with the greatest kindness, they were subjected to the tyranny of wicked men.

There is an implied contrast between God and the pious kings who governed the people in his name and by his authority, and the tyrants who oppressed them by governing with most unjust laws. This will be made more evident by a similar passage in Ezekiel, “I gave them,” says God, “good laws, by which they might live; but because they did not execute my judgments, and despised my statutes, and profaned my Sabbaths, and cast their eyes upon the idols of their fathers, for this reason I gave them statutes that were not good, and judgments by which they could not live.” (Ezekiel 20:11.) Since they might formerly, through the blessing of God, have been prosperous and happy, if they had obeyed his word, the prophet Ezekiel threatens that they will be subjected to tyrants who will compel them to obey their cruel enactments, and that without profit or reward. Isaiah now deplores a similar calamity. “When the Lord ruled over us, we could not be satisfied with our lot, and now we are compelled to endure severe tyranny, and suffer the just punishment of our wickedness.” The same complaint may be made by believers who live under the Papacy, or who in any way are compelled, by unjust laws, to observe superstition; for they are subject to a government which is “besides God,” or different from that of God, and endure bondage worse than barbarous, which not only fetters their bodies, but conducts their souls to torture and slaughter.

In thee only. This clause appears to be contrasted with the former to this effect, “Although irreligious men wish to withdraw from thy dominion, yet we will continue under it; for we are fully convinced that we are thine.” But we may draw from it more abundant instruction, that, although the feeling of the flesh pronounces that those who are cruelly oppressed by enemies have been forsaken by God, and laid open to be a prey, yet the Jews do not cease to boast in God when they do not perceive that he is near them; for the mere remembrance of his name supports them, and gently cherishes their hope. There is thus a very emphatic contrast between “the remembrance of the name of God” and the immediate experience of his grace; for steadfastly to embrace God, even though he is absent, is a proof of uncommon excellence.

Others render it, In thee and in thy name; but the word and is not in the passage. There is here exhibited to us consolation, which is great and highly necessary in these times, when the base ingratitude of men, by shaking off the yoke of God, has brought down upon itself a most cruel tyranny; and we need not wonder if we already see it abound in many places in which men call on the name of God. Yet the godly ought not to faint on this account, provided that they support themselves by this consolation, that God never entirely forsakes those who find abundant consolation in the remembrance of his name. But at the same time it is necessary to testify this faith, so as to choose to die a thousand times rather than depart from God by profaning his name; for when any one goes astray through the fear of men, it is certain that he never has truly tasted the sweetness of the name of God. So long, therefore, as we freely enjoy the word, let us be diligently employed in it, so that, when necessity shall demand it, we may be armed, and that it may not appear that we have indulged at our ease in idle speculation.

Smith's Bible Commentary

Shall we turn to Isaiah chapter 26 as we begin our study this evening.

Now Isaiah 26:1-21 goes right along with Isaiah 25:1-12 because it declares,

In that day ( Isaiah 26:1 )

In what day? In the day that the things are transpiring that he wrote about in chapter 25. And what are the things that he was writing about in chapter 25? What are the days that he was writing about? Verse Isaiah 26:8 , "He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of His people shall He take away from off all the earth: for the Lord hath spoken it. And it shall be said in that day, 'Lo, this is our God; we have waited for Him, and He will save us: this is the Lord; we have waited for Him, we will be glad and rejoice in His salvation" ( Isaiah 25:8-9 ). So it is the day that Jesus establishes His kingdom upon the earth. That day for which we've been praying when we pray, "Thy kingdom come" ( Matthew 6:10 ). So in that day when His kingdom is established.

this song will be sung in the land of Judah; We have a strong city; salvation will God appoint for the walls and bulwarks. Open ye the gates, that the righteous nation which keeps the truth may enter in. For thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength ( Isaiah 26:1-4 ):

Beautiful verses of scripture. I love that promise! "Thou wilt keep him in perfect peace, whose mind is stayed on thee." In the New Testament Peter speaks about the peace that passes human understanding. The world cannot understand the peace that we have in Christ Jesus. Jesus said, "Peace I leave with you, My peace I give unto you. Not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid" ( John 14:27 ). And the effect of righteousness, the Bible says, is peace. There is one characteristic or quality that we as Christians should possess, and that is the peace of God in our hearts and lives.

Now in order to have the peace of God, it is first of all necessary to have peace with God and this is only possible through the sacrifice of Jesus Christ. For the scripture said, "For He hath made peace through His blood" ( Colossians 1:20 ). He has made a basis for you to have peace with God by the shedding of His blood and thus the forgiveness of our sins. So that is first and basic that you experience peace with God. No longer rebelling against the law of God, but now seeking to submit to God's law. No longer running from God, but yielding to God. And you then have peace with God as you surrender and receive Jesus Christ.

But it is sad that there are many, many Christians who have peace with God that's been established through Jesus Christ, but they have never entered into that experience of knowing the peace of God as it keeps their hearts, their minds, their lives steadfast in Christ. So it is important that you have more than just peace with God; it is important that you experience the peace of God. Now this is a reference to the peace of God, "Thou wilt keep him in perfect peace."

How can I know that perfect peace of God within my heart living in a world that's so filled with chaos, turmoil, strivings? How can I know that peace? "Whose mind is stayed on Thee." Now you can't really experience the peace of God as you're getting, looking constantly at the things of the world. You have to look away from the trials. You have to look away from the madness of this world and looking to Him. Keep your mind steadfast upon Him. How many times the Lord has to bring my mind back to Him. I start getting all upset. I can so excited, in turmoil. "Look what they're doing! They can't do that. I'm not..." The Lord says, "Hey, wait a minute. Who's running this thing?" "You are, Lord." "Then what are you all excited about?" "I don't know. Just like to get excited, I guess."

But you learn to turn it. You bring the thoughts into captivity unto the obedience of Jesus Christ. And God so often will stop you. You start getting all disturbed over an issue. And God will stop you and say, "Hey, wait a minute. I'm on the throne. I'm in control." And as your mind is turned then towards Him, then the peace of Christ begins to fill your heart and fill your life. Oh, this is such a glorious experience, the peace of God. That perfect peace, that complete peace as my mind is stayed on Him. I just know He's going to take care.

So many, many times the Lord reminds me that this is His church. Problems will come up. I begin to wonder, "Oh, what are we going to do about this? Oh maybe we ought to do this, maybe we ought to do that." And the Lord will speak to me and say, "Whose church is it?" "It's Your church, Lord." He said, "Then just leave it alone. Let me run it. It's My church. Don't worry about it. I'll take care of it." All right! How easy can it be to pastor His church. If I try to pastor my church I'd go absolutely wild. It would be impossible! But it's His church, and as long as I remember that, I'm in good shape. When I forget it, then I really start in a tailspin until the Lord reminds me, "Whose church is it?" And we need to remember that. "Thou will keep him in perfect peace whose mind..." It's His ministry. It's His work. "Whose mind is stayed on Thee, because he trusts in the Lord." And then the commandment, "Trust in the Lord forever, for the Lord Jehovah is our everlasting strength."

For he brings down them that dwell on high; the lofty city, he layeth it low; he layeth it low, even to the ground; he bringeth it even to the dust. The foot shall tread it down, even the feet of the poor, and the steps of the needy. The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. For with my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness ( Isaiah 26:5-9 ).

So he begins to speak of the judgments of God. Now he looked forward to the Kingdom Age, the glorious day of the Lord. In that day the perfect peace that we will experience. But before that day of the Lord does come, there is coming a day of judgment, God's judgment upon the earth. And when God's judgments are upon the earth, the inhabitants of the world will learn righteousness. God is going to bring down in judgment those that dwell on high. And so he declares,

Let favor be showed to the wicked ( Isaiah 26:10 ),

And this isn't a request. It's actually just saying, "If you show favor to the wicked."

yet they will not learn righteousness ( Isaiah 26:10 ):

In other words, people, it seems, do not really grow so much in good times as they do in bad times. It seems that when people are blessed, when a nation is blessed, that they forget God. They no longer call upon the Lord. But when hard times begin to come, then people are turning to the Lord. It's so easy to trust in your material prosperity. It's so easy to look at a nation that is strong and prosperous and say, "Well, look at what free enterprise has done for the United States!" And begin to attribute the blessings of God to certain attributes of our nation. Our nation is strong, our nation is powerful, our nation is great because God made it strong and powerful and great; not because we have some superior system to the rest of the world. It isn't a victory of democracy over a dictatorship. And we make a mistake when we look to the characteristics of free enterprise or other things and say, "Well, that's why our nation is strong."

Now in the time of favor, in the time of blessing, the wicked really don't think about God. They don't turn to God. But it's in the time of adversity when thy judgments are in the earth, the inhabitants of the world will learn righteousness. So, "Let favor be showed to the wicked," that doesn't mean... that isn't a prayer. "Let favor be showed." Like that verse of scripture, "Spare the rod and spoil the child." My son thought that was a commandment. And when I started to use the rod, he said, "But the scripture says, 'Spare the rod and spoil the child.'" But that's a statement. If you spare the rod, you're going to spoil the child. It isn't something that... It's not a commandment, something you're supposed to do. It's a statement of what will happen if you spare the rod. And so here, this is just a statement. "If favor is showed to the wicked, he will not learn righteousness."

in the land of uprightness he will he deal unjustly, and will not behold the majesty of the LORD ( Isaiah 26:10 ).

He will fail to see the glory of God. He won't maintain righteousness.

LORD, when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them. LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us. O LORD our God, other lords beside thee have had dominion over us: but by thee only will we make mention of thy name ( Isaiah 26:11-13 ).

Now this is Israel speaking to the Lord concerning God's dealing with Israel when God's judgment came in the land; He taught the people righteousness. In the time of their prosperity they forgot God. They turned their backs on God and they were devoured by their enemies. Now they are saying, "Lord, other lords beside Thee have had dominion over us." They had been ruled over by other nations; other forces had come in. "But by Thee only will we make mention of Thy name."

For these nations [that once ruled over us] are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish ( Isaiah 26:14 ).

That is, the nations that once lorded over Israel. Now there are some people who use this particular verse to teach the annihilation of the wicked, that God is going to ultimately just annihilate them all. There are other scriptures which would seem to indicate otherwise, especially those in the gospels, the references that Jesus Christ made to Gehenna.

Thou hast increased the nation, O LORD, thou hast increased the nation: thou art glorified: thou hadst removed it far unto all the ends of the earth. LORD, in trouble have they visited thee; they poured out a prayer when thy chastening was upon them ( Isaiah 26:15-16 ).

So in the time that God began to chasten them, they turned to God. They began to pray.

Like as a woman who is in travail, drawing near the time of the delivery of her child, and she cries out of her pangs; so have we been in thy sight, O LORD. We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen ( Isaiah 26:17-18 ).

Now God responds to them and declares,

Thy dead shall live, 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 her dead ( Isaiah 26:19 ).

Now this verse is difficult of understanding and that is why the translators have added some words which are written in the italics. But those words that are in italics are words that the translators have added in order to try to bring some understanding to this particular scripture. As God is responding and saying, "Thy dead," the translators have added men; "shall live," and they've added together with; "my dead body shall they arise. Awake and sing, ye that dwell in the dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead."

Now when Jesus died upon the cross, He descended into hell. This is what the scriptures declare to us in Acts the second chapter. For the promise of God was given to Him, "Thou will not leave my soul in hell, neither will you allow the Holy One to see corruption" ( Psalms 16:10 ). When they asked Jesus for a sign, He said, "A wicked and an adulterous generation seeks after a sign, but no sign will be given to it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of the whale, so shall the Son of man be three days and three nights in the heart of the earth" ( Matthew 12:40 ).

Paul the apostle tells us in Ephesians 4:1-32 that, "He who has ascended [Christ] is the same one who first of all descended into the lower parts of the earth. And when He ascended, He led the captives from their captivity" ( Ephesians 4:8-9 ). Now prior to the death and resurrection of Jesus Christ, until the price was paid for man's sin, those righteous of the Old Testament period could not enter into heaven when they died, but were kept waiting in the grave.

The best description for this is given to us in Luke's gospel, chapter 16, by Jesus Christ as He told us of a certain rich man who fared sumptuously every day. And the poor man that was brought daily and laid at his gate, full of sores, the dogs came and licked his sores and he survived off of the crumbs that fell from the rich man's table. And the rich man died. "The poor man died," He said, "and was carried by the angels into Abraham's bosom. Moreover, the rich man also died and in hell, he lifted up his eyes being tormented and seeing Abraham afar off. And Lazarus there, the man that he had recognized, the beggar that had been at his gate being comforted by Abraham."

He said, "Father Abraham, have mercy on me and send Lazarus that he might take his finger and dip it in water and touch my tongue. I'm tormented in this heat." Abraham said, "Son, remember you in your lifetime had good things. Lazarus evil. Now he is comforted while you are tormented. And beside this, there is a gulf that is fixed between us. And it is impossible for those that are here to come over there; or those over there to come over here." Now that's pretty straight statement for any of you that are hoping for a second chance after you're dead.

Jesus declared that it was an impossibility to cross that gulf once you were dead. And so he said, "I pray you then, if he can't come to me, send him back that he might warn my brothers. I don't want them to come to this horrible place." And he said, "They have Moses and the prophets. And if they won't believe Moses and the prophets, neither will they believe if one should come back from the dead." So Jesus describes to us what hell was like. The grave, Sheol, Hades.

Now when Jesus died, He descended into Sheol or Hades. And there He preached to those souls that were being held in prison. But here in Isaiah, chapter 61, a prophecy concerning Jesus Christ declares, "The Spirit of the Lord God is upon Me, because the Lord hath anointed Me to preach good tidings to the meek; He hath sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to those that are bound" ( Isaiah 61:1 ). Those that were bound in the grave, in the prison, He proclaimed liberty to them. So when He ascended, He led the captives from their captivity.

You see, we are told that those men of faith in the Old Testament all died in faith but they did not receive the promise of resurrection. God having reserved some better thing for us that they apart from us could not come into the completed state. So Abraham and all of those of the Old Testament believing died in faith. But yet, because their sins were not put away, they couldn't enter into the heavenly scene. It took the sacrifice of Jesus Christ to put away sins. Now the blood of bulls and goats could make a covering for sin. It was a temporary covering that looked forward in faith to the work that God was going to do. But it was impossible that the blood of bulls or goats could put away sin. That took the blood of Jesus Christ. And so Jesus, when He shed His blood, made the provision for all men to come unto God and He went down and first of all took those who had died in faith believing and trusting God to send the Messiah and the Savior. He preached to them God's deliverance and God's redemption. And when He ascended, He led them with Him, the captives from their captivity.

And in Matthew's gospel, chapter 27, it said, "And the graves of many of the saints were opened; and they were seen walking through the streets of Jerusalem after His resurrection from the dead" ( Matthew 27:52-53 ). And so I believe that this particular verse is a prophecy that is making reference to that event. That beginning of resurrection when Jesus led the captives from their captivity. And "Thy dead shall live, with my 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 her dead." And that took place at the resurrection of Jesus Christ.

Now the Bible says that, "He who lives and believes in Me," Jesus said, "He who lives and believes in Me shall never die" ( John 11:26 ). "Behold," Paul said, "I'll show you a mystery. We'll not all die, but we'll all be changed, in a moment, in a twinkling of an eye" ( 1 Corinthians 15:51-52 ). A metamorphosis is going to take place with each of us. "For we know that when the earthy tabernacles or the tents, the bodies in which we presently live, are dissolved, that we have a building of God, that is not made with hands, that is eternal in the heavens" ( 2 Corinthians 5:1 ). Now I'm living in this ragged, worn out tent. I'm getting tired of it. But that's all right. One day I'm going to move out of this ragged, worn out tent and I'm moving into a beautiful mansion.

Jesus said, "In my Father's house are many mansions: and if it were not so, I would have told you. And I'm going to prepare one for you" ( John 14:2 ). And so Paul said we have a building of God, a mansion, not made with hands, eternal in the heavens. "So then we who are in these bodies do often groan earnestly desiring to be delivered from them" ( 2 Corinthians 5:2 ). See, the Bible teaches that the real me is spirit, not the body. The body is only a tent in which I'm dwelling temporarily. But the real me is spirit. The body is the medium by which my spirit expresses itself. But I'm looking for the new body. The building of God not made with hands that is eternal in the heavens. "So we know that when this tent is dissolved, we have a building of God not made with hands, eternal in the heavens. So then we who are in this body do often groan earnestly desiring to be delivered. Not that I would be an unembodied spirit, but that I might be clothed upon with the body which is from heaven. For we know that as long as we are in this body, we are absent from the Lord. But we would choose rather to be absent from this body, and to be present with the Lord" ( 2 Corinthians 5:1-2 , 2 Corinthians 5:6 , 2 Corinthians 5:8 ).

So that glorious day when I move out of my tent into my house where I'm to dwell forever. A new building of God that cannot experience pain. Doesn't know what weakness is. Won't need sleep and many other things. So it's exciting to anticipate just what kind of a body will I have. Paul the apostle said, "Some of you will say, "But how are the dead raised and what kind of a body will they have?" And then he gives you the illustration of the difference between planting a seed and the body that comes out of the ground. He said when you plant a seed in the ground, all you plant is the bare grain. But God gives it a body that pleases Him. And the body that is to be is not the body that you planted. All you plant is a bare grain. God gives it a body that pleases Him. So the grain may be wheat or some other grain, but the body that comes forth is not the body that is planted. He said, "So is the resurrection from the dead. We will be planted in weakness but will be raised in power. We are planted in corruption, raised in incorruption. Planted a natural body, raised as a spiritual body" ( 1 Corinthians 15:42-44 ). And so it's quite exciting to me the anticipation of moving into this new house, the building of God that He's been preparing for me. That He's promised that He was going to come and receive me unto Himself. That where He is I can be, too.

Now I couldn't be there in this body. This body wasn't made for that. I wouldn't want to be there in this body to tell you the truth. I don't want to wear glasses forever. I hate glasses. And there's just a lot of things about... Now it's not... I appreciate the body that God gave me. God gave me a strong, healthy body and I appreciate that. I appreciate the fact that I'm rarely ever sick and all. But I can see myself going to pieces. I can see the deterioration that's taking place. I don't have the same strength or stamina anymore. I'm just not what I was. But thank God I'm not what I'm going to be, either. For God has a new body, a building of God not made with hands, eternal in the heavens. So this is a reference to that time of the resurrection of Jesus when He led the captives from their captivity and brought them on in to the glorious heavenly scene now waiting for us.

And so here is an interesting verse now in verses Isaiah 26:20 , and Isaiah 26:21 , as God said,

Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. For, behold, the LORD cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain ( Isaiah 26:20-21 ).

Now this is definitely a reference to the Great Tribulation period, the last three-and-a-half years before the return of Jesus Christ. The period when the earth will be under the power and the control of the antichrist and God's wrath is being poured out upon this earth for its iniquity. "The Lord coming out of His place to punish the inhabitants of the earth for their iniquity." Now what does God say to His people during this period of time? "Come, My people, enter thou into thy chambers, and shut thy doors about thee. Hide thyself as it were for a little moment, until the indignation [or the Great Tribulation] is over. For God is coming out of His place to [What? to] punish the inhabitants of the earth."

Now the fact that this time of God's indignation and wrath is a punishment of the inhabitants of the earth for their iniquity precludes the church bearing a part of it. For we are told, "God has not appointed us unto wrath" ( 1 Thessalonians 5:9 ). So when God comes out of His place to punish the earth for its iniquity, He tells His people, "Come into thy chambers. Shut the doors. Hide thyself for a little while until this indignation is over."

This can have one of two possible interpretations. It is possibly God speaking to the nation Israel, the faithful remnant of the nation Israel that He is going to bear down to the wilderness place that He has prepared for them where they are to be nourished for three-and-a-half years until the Great Tribulation is over. Or it could be a reference to the church. And there is no way by which you can possibly say it is one or the other unless you look at it with a presuppositional view that the church is going through the Great Tribulation and then you'd say it doesn't refer to the church, it refers to Israel. But that's only interpreting from a presupposition position, which I feel is wrong.

So having a presupposition that the Lord is going to take His church out before His judgments and His wrath are poured out upon the earth, I can possibly interpret this as a reference to the church. Where the Lord is saying, "Come, into your chambers! Shut the door." As in Revelation, fourth chapter, "And I saw a door open in heaven: and the first voice I heard was that an angel as of a trumpet; saying, Come up hither, and I will show thee things which must be after these things" ( Revelation 4:1 ). So hide yourself. And the church there with the Lord in heaven while the indignation and the wrath of God is being poured out upon the earth. That is very possible. There's no way you can deny that that is not true. It may refer to Israel. I don't know which it refers to. It could refer to both. But at any rate, a very fascinating passage of scripture whereby God indicates that the time of the Great Tribulation is a time of God's punishment for the iniquity.

Now God has punished my iniquities already. So it is not consistent that God would punish me for my iniquities, because He has already punished His Son for my iniquities. "All we like sheep have gone astray; we turned every one to our own ways; and God hath laid on Him the iniquities of us all" ( Isaiah 53:6 ). Christ bore the punishment for my iniquity. And therefore, it would not be consistent that God would punish me for my iniquities. That's what salvation and the gospel is all about. You don't have to bear the punishment of God for your iniquities. Jesus took it for you. That's the good news that we have for this dying world.

So, "Come, My people, enter thou into thy chambers, and shut the door until the time of indignation is over. Hide yourself for a while." So I take great comfort in that. I take great delight and pleasure. Those who have a post-Tribulation view get no comfort, no pleasure, no joy out of that verse of scripture.

"

Dr. Constable's Expository Notes

A prayer 26:7-19

Isaiah moved from a hymn of praise to a prayer that has two parts: present waiting for God (Isaiah 26:7-10) and future expectation from God (Isaiah 26:11-19).

Dr. Constable's Expository Notes

Even though the Israelites had other earthly masters through their history (Pharaoh, the Philistines, et al.), it was Yahweh their God who kept them following Him.

". . . fidelity is not an attribute native to the people of God but a gift which he enables them to exercise." [Note: Motyer, p. 217.]

Gill's Exposition of the Whole Bible

O Lord our God, [other] lords besides thee have had dominion over us,.... Sin and Satan have the dominion over the Lord's people, in a state of unregeneracy; before the good work of grace is wrought in them, every lust is a lord, and is served and obeyed: and Satan is the god of this world by usurpation, and leads men captive at his will. Some think that the idols the Jews had served and worshipped, called "Baalim" or lords, are meant, and that this is a confession of their sin; but that word is not here used. The Targum interprets it of the Jewish governors ruling over them, without the Lord; rather the Assyrians and Babylonians are designed; but it is best of all to understand it of persecuting tyrants, of antichristian kings and states that have exercised a tyrannical power over the people of God:

[but] by thee only will we make mention of thy name; that is, by thy strength, and through grace received from thee, we will be only subject to thee, our King and Lawgiver, and obey thy commands, serve and worship thee, knowing that it is right to obey God rather than man; or through the influence of thy grace, and by the assistance of thy Spirit, we will celebrate thy name, give thee thanks for our deliverance from the servitude, bondage, and oppression of other lords.

Henry's Complete Commentary on the Bible

      12 LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us.   13 O LORD our God, other lords beside thee have had dominion over us: but by thee only will we make mention of thy name.   14 They are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish.   15 Thou hast increased the nation, O LORD, thou hast increased the nation: thou art glorified: thou hadst removed it far unto all the ends of the earth.   16 LORD, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them.   17 Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs; so have we been in thy sight, O LORD.   18 We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen.   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 prophet in these verses looks back upon what God had done with them, both in mercy and judgment, and sings unto God of both, and then looks forward upon what he hoped God would do for them. Observe,

      I. His reviews and reflections are mixed. When he looks back upon the state of the church he finds,

      1. That God had in many instances been very gracious to them and had done great things for them. (1.) In general (Isaiah 26:12; Isaiah 26:12): Thou hast wrought all our works in us, or for us. Whatever good work is done by us, it is owing to a good work wrought by the grace of God in us; it is he that puts good thoughts and affections into our hearts if at any time they be there, and that works in us both to will and to do of his good pleasure. Acti, agimus--Being acted upon, we act. And if any kindness be shown us, or any of our affairs be prosperous and successful, it is God that works it for us. Every creature, every business, that is in any way serviceable to our comfort, is made by him to be so; and sometimes he makes that to work for us which seemed to make against us. (2.) In particular (Isaiah 26:15; Isaiah 26:15): "Thou hast increased the nation, O Lord! so that a little one has become a thousand (in Egypt they multiplied exceedingly, and afterwards in Canaan, so that they filled the land); and in this thou art glorified," for the multitude of the people is the honour of the prince, and therein God was glorified as faithful to his covenant with Abraham, that he would make him a father of many nations. Note, God's nation is a growing nation, and it is the glory of God that it is so. The increase of the church, that holy nation, is therefore to be rejoiced in because it is the increase of those that make it their business to glorify God in this world.

      2. That yet he had laid them under his rebukes.

      (1.) The neighbouring nations had sometimes oppressed them and tyrannised over them (Isaiah 26:13; Isaiah 26:13): "O Lord our God! thou who hast the sole right to rule us, whose subjects and servants we are, to thee we complain (for whither else should we go with our complaints?) that other lords besides thee have had dominion over us." Not only in the days of the Judges, but afterwards, God frequently sold them into the hand of their enemies, or rather, by their iniquities, they sold themselves,Isaiah 52:3-5; Isaiah 52:3-5. When they had been careless in the service of God, God suffered their enemies to have dominion over them, that they might know the difference between his service and the service of the kingdoms of the countries. It may be understood as a confession of sin, their serving other gods, and subjecting themselves to the superstitious laws and customs of their neighbours, by which other lords (for they called their idols baals, lords) had dominion over them, besides God. But now they promise that it shall be so no more: "Henceforth by thee only will we make mention of thy name; we will worship thee only, and in that way only which thou hast instituted and appointed." The same may be our penitent reflection: Other lords, besides God, have had dominion over us; every lust has been our lord, and we have been led captive by it; and it is has been long enough, and too long, that we have thus wronged both God and ourselves. The same therefore must be our pious resolution, that henceforth we will make mention of God's name only and by him only, that we will keep close to God and to our duty and never desert it.

      (2.) They had sometimes been carried into captivity before their enemies (Isaiah 26:15; Isaiah 26:15): "The nation which at first thou didst increase, and make to take root, thou hast now diminished, and plucked up, and removed to all the ends of the earth, driven out to the utmost parts of heaven," as is threatened, Deuteronomy 30:4; Deuteronomy 28:64. But observe, Between the mention of the increasing of them and that of the removing of them it is said, Thou art glorified; for the judgments God inflicts upon his people for their sins are for his honour, as well as the mercies he bestows upon them in performance of his promise.

      (3.) The prophet remembers that when they were thus oppressed and carried captive they cried unto God, which was a good evidence that they neither had quite forsaken him nor were quite forsaken of him, and that there were merciful intentions in the judgments they were under (Isaiah 26:16; Isaiah 26:16): Lord, in trouble have they visited thee. This was usual with the people of Israel, as we find frequently in the story of the Judges. When other lords had dominion over them they humbled themselves, and said, The Lord is righteous,2 Chronicles 12:6. See here, [1.] The need we have of afflictions. They are necessary to stir up prayer; when it is said, In trouble have they visited thee, it is implied that in their peace and prosperity they were strangers to God, kept at a distance from him, and seldom came near him, as if, when the world smiled upon them, they had no occasion for his favours. [2.] The benefit we often have by afflictions. They bring us to God, quicken us to our duty, and show us our dependence upon him. Those that before seldom looked at God now visit him; they come frequently, they become friendly, and make their court to him. Before, prayer came drop by drop, but now they pour out a prayer; it comes now like water from a fountain, not like water from a still. They poured out a secret speech; so the margin. Praying is speaking to God, but it is a secret speech; for it is the language of the heart, otherwise it is not praying. Afflictions bring us to secret prayer, in which we may be more free and particular in our addresses to him than we can be in public. In affliction those will seek God early who before sought him slowly, Hosea 5:15. It will make men fervent and fluent in prayer. "They poured out a prayer, as the drink-offerings were poured out, when thy chastening was upon them." But it is to be feared, when the chastening is off them, they will by degrees return to their former carelessness, as they had often done.

      (4.) He complains that their struggles for their own liberty had been very painful and perilous, but that they had not been successful, Isaiah 26:17; Isaiah 26:18. [1.] They had the throes and pangs they dreaded: "We have been like a woman in labour, that cries out in her pangs; we have with a great deal of anxiety and toil endeavoured to help ourselves, and our troubles have been increased by those attempts;" as when Moses came to deliver Israel the tale of bricks was doubled. Their prayers were quickened by the acuteness of their pains, and became as strong and vehement as the cries of a woman in sore travail. So have we been in thy sight, O Lord! It was a comfort and satisfaction to them, in their distress, that God had his eye upon them, that all their miseries were in his sight; he was no stranger to their pangs or their prayers. Lord, all my desire is before thee, and my groaning is not hidden from thee,Psalms 38:9. Whenever they came to present themselves before the Lord with their complaints and petitions they were in agonies like those of a woman in travail. [2.] They came short of the issue and success they desired and hoped for: "We have been with child; we have had great expectation of a speedy and happy deliverance, have been big with hopes, and, when we have been in pain, have comforted ourselves with this, that the joyful birth would make us forget our misery,John 16:21. But, alas! we have as it were brought forth wind; it has proved a false conception; our expectations have been frustrated, and our pains have been rather dying pains than travailing ones; we have had a miscarrying womb and dry breasts. All our efforts have proved abortive: We have not wrought any deliverance in the earth, for ourselves or for our friends and allies, but rather have made our own case and theirs worse; neither have the inhabitants of the world, whom we have been contesting with, fallen before us, either in their power or in their hopes; but they are still as high and arrogant as ever." Note, A righteous cause may be strenuously pleaded both by prayer and endeavour, both with God and man, and yet for a great while may be left under a cloud, and the point may not be gained.

      II. His prospects and hopes are very pleasant. In general, "Thou wilt ordain peace for us (Isaiah 26:12; Isaiah 26:12), that is, all that good which the necessity of our case calls for." What peace the church has, or hopes for, it is of God's ordaining; and we may comfort ourselves with this, that, what trouble soever may for a time be appointed to the people of God, peace will at length be ordained for them; for the end of those men is peace. And, if God by his Spirit work all our works in us, he will ordain peace for us (for the work of righteousness shall be peace), and that is true and lasting peace, such as the world can neither give nor take away, which God ordains; for, to those that have it, it shall be unchangeable as the ordinances of the day and of the night. Moreover, from what God has done for us, we may encourage ourselves to hope that he will yet further do us good. "Thou hast heard the desire of the humble, and therefore wilt (Psalms 10:17); and, when this peace is ordained for us, then by thee only will we make mention of thy name (Isaiah 26:13; Isaiah 26:13); we will give the glory of it to thee only, and not to any other, and we will depend upon thy grace only to enable us to do so." We cannot praise God's name but by his strength. Two things in particular the prophet here comforts the church with the prospect of:-- 1. The amazing ruin of her enemies (Isaiah 26:14; Isaiah 26:14): They are dead, those other lords that have had dominion over us; their power is irrecoverably broken; they are quite cut off and extinguished: and they shall not live, shall never be able to hold up the head any more. Being deceased, they shall not rise, but, like Haman, when they have begun to fall before the seed of the Jews they shall sink like a stone. Because they are sentenced to this final ruin, therefore, in pursuance of that sentence, God himself has visited them in wrath, as a righteous Judge, and has cut off both the men themselves (he has destroyed them) and the remembrance of them: they and their names are buried together in the dust. He has made all their memory to perish; they are either forgotten or made mention of with detestation. Note, The cause that is maintained in opposition to God and his kingdom among men, though it may prosper awhile, will certainly sink at last, and all that adhere to it will perish with it. The Jewish doctors, comparing this with Isaiah 26:19; Isaiah 26:19, infer that the resurrection of the dead belong to the Jews only, and that those of other nations shall not rise. But we know better; we know that all who are in their graves shall hear the voice of the Son of God, and that this speaks of the final destruction of Christ's enemies, which is the second death. 2. The surprising resurrection of her friends, Isaiah 26:19; Isaiah 26:19. Though the church rejoices not in the birth of the man-child, of which she travailed in pain, but has as it were brought forth wind (Isaiah 26:18; Isaiah 26:18), yet the disappointment shall be balanced in a way equivalent: Thy dead men shall live; those who were thought to be dead, who had received a sentence of death within themselves, who were cast out as if they had been naturally dead, shall appear again in their former vigour. A spirit of life from God shall enter into the slain witnesses, and they shall prophesy again, Revelation 11:11. The dry bones shall live, and become an exceedingly great army,Ezekiel 37:10. Together with my dead body shall they arise. If we believe the resurrection of the dead, of our dead bodies at the last day, as Job did, and the prophet here, that will facilitate our belief of the promised restoration of the church's lustre and strength in this world. When God's time shall have come, how low soever she may be brought, they shall arise, even Jerusalem, the city of God, but now lying like a dead body, a carcase to which the eagles are gathered together. God owns it still for his, so does the prophet; but it shall arise, shall be rebuilt, and flourish again. And therefore let the poor, desolate, melancholy remains of its inhabitants, that dwell as in dust, awake and sing; for they shall see Jerusalem, the city of their solemnities, a quiet habitation again,Isaiah 33:20; Isaiah 33:20. The dew of God's favour shall be to it as the evening dew to the herbs that were parched with the heat of the sun all day, shall revive and refresh them. And as the spring-dews, that water the earth, and make the herbs that lay buried in it to put forth and bud, so shall they flourish again, and the earth shall cast out the dead, as it casts the herbs out of their roots. The earth, in which they seemed to be lost, shall contribute to their revival. When the church and her interests are to be restored neither the dew of heaven nor the fatness of the earth shall be wanting to do their part towards the restoration. Now this (as Ezekiel's vision, which is a comment upon it) may be fitly accommodated, (1.) To the spiritual resurrection of those that were dead in sin, by the power of Christ's gospel and grace. So Dr. Lightfoot applies it, Hor. Hebr. in Joh. 12.24. "The Gentiles shall live; with my body shall they arise; that is, they shall be called in after Christ's resurrection, shall rise with him, and sit with him in heavenly places; nay, they shall arise my body (says he); they shall become the mystical body of Christ, and shall arise as part of him." (2.) To the last resurrection, when dead saints shall live, and rise together with Christ's dead body; for he arose as the first-fruits, and believers shall arise by virtue of their union with him and their communion in his resurrection.