Verse-by-Verse Bible Commentary
Isaiah 26:1

Clarke's Commentary

CHAPTER XXVI

This chapter, like the foregoing, is a song of praise, in

which thanksgivings for temporal and spiritual mercies are

beautifully mingled, though the latter still predominate. Even

the sublime and evangelical doctrine of the resurrection seems

here to be hinted at, and made to typify the deliverance of

the people of God from a state of the lowest misery; the

captivity, the general dispersion, or both. This hymn too,

like the preceding, is beautifully diversified by the frequent

change of speakers. It opens with a chorus of the Church,

celebrating the protection vouchsafed by God to his people;

and the happiness of the righteous, whom he guards, contrasted

with the misery of the wicked, whom he punishes, 1-7.

To this succeeds their own pious resolution of obeying,

trusting, and delighting in God, 8.

Here the prophet breaks in, in his own person, eagerly catching

the last words of the chorus, which were perfectly in unison

with the feelings of his own soul, and which he beautifully

repeats, as one musical instrument reverberates the sound of

another on the same key with it. He makes likewise a suitable

response to what had been said on the judgments of God, and

observes their different effects on the good and the bad;

improving the one, and hardening the other, 9-11.

After this, a chorus of Jews express their gratitude to God

for past deliverances, make confession of their sins, and

supplicate his power, which they had been long expecting,

12-18.

To this God makes a gracious reply, promising deliverance that

should be as life from the dead, 19.

And the prophet, (apparently alluding to the command of Moses

to the Israelites, when the destroying angel was to go through

the land of Egypt,) concludes with exhorting his people to

patience and resignation, till God sends the deliverance he

has promised, 20, 21.

NOTES ON CHAP. XXVI

Verse Isaiah 26:1. We have a strong city — In opposition to the city of the enemy, which God hath destroyed, Isaiah 25:2. Isaiah 25:2.

Salvation - for walls and bulwarks — חומת וחל chomoth vachel, walls and redoubts, or the walls and the ditch. חל 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.

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

“At that day shall this song be sung in the land of Judah: we have a strong city; salvation will he appoint for walls and bulwarks. Open ye the gates, that the righteous nation that keepeth faith may enter in. Thou wilt keep him in perfect peace, whose mind is staid on thee; because he trusteth in thee. Trust ye in Jehovah forever; for Jehovah, even Jehovah is an everlasting rock. For he hath brought 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.”

“At that day” These words indicate that the prophecy relates to the Messianic kingdom in the far distant future. Some have tried to find here the celebration of literal Israel’s return from Babylonian captivity; but the words do not fit. For many years following the conclusion of the captivity, the literal Jerusalem was no “strong city” in any sense. Furthermore, the people rebuilt walls of stone and mortar, quite a different wall from that of the city in view here, where God appointed “salvation” for walls and bulwarks. Also, can any person even imagine that God ever referred to the literal Jewish nation as “a righteous nation”? Look at Isaiah 26:2: “Open ye the gates that the righteous nation which keepeth faith may come in”! This was never true of ancient Israel.

Therefore, we must agree with Archer who wrote: The redeemed saints will come to the gates of the (New) Jerusalem at the end of the age, chanting hymns of praise (therefore called `Judah,’ which means praise); they will be a righteous nation because clothed with Christ’s righteousness and indwelt by God’s Spirit.Wycliffe Old Testament Commentary, p. 627.

The people of this “righteous nation” are not merely Jews, but, “A people made up of all kindreds, nations and tongues, which should henceforth be `the people of God.’“The Pulpit Commentary, Vol. 10, p. 414.

Isaiah 26:3 has the words “perfect peace”; but the Hebrew from which this is rendered reads: “peace, peace,” “Which means positive well-being, not merely lack of strife.”The New Bible Commentary, Revised, p. 605.

That other city, mentioned here, may not be identified with Nineveh, Babylon, or any other individual place. It is, “the lofty world-city of wickedness.”Homer Hailey, p. 211. “It is the world-city, the idealized stronghold of the adversaries of God in this world.”The Pulpit Commentary, Vol. 10. p. 414 “It is the capital of the world-empire.”The New Layman’s Bible Commentary, p. 788. We prefer to identify this “lofty city” with the entrenched wickedness of all cities, identical with the “cities” of Revelation 16:19. Of course, Barnes and other respected scholars identify it with Babylon.Albert Barnes’ Commentary, p. 406. We reject such views because it is “the end of the age,” not “the return from Babylonian captivity” that forms the subject of the prophecy in these verses.

Barnes' Notes on the Whole Bible

In that day shall this song be sung - By the people of God, on their restoration to their own land.

We have a strong city - Jerusalem. This does not mean that it was then strongly fortified, but that God would guard it, and that thus it would be strong. Jerusalem was easily capable of being strongly fortified Psalms 25:2; but the idea here is, that Yahweh would be a protector, and that this would constitute its strength.

Salvation will God appoint for walls - That is, he will himself be the defender of his people in the place of walls and bulwarks. A similar expression occurs in Isaiah 60:18 (see also Jeremiah 3:23, and Zechariah 2:5).

Bulwarks - This word means properly bastions, or ramparts. The original means properly a pomoerium, or antemural defense; a space without the wall of a city raised up like a small wall. The Syriac renders it, Bar shuro, - ‘Son of a wall,’ meaning a small wall. It was usually a breastwork, or heap of earth thrown up around the city, that constituted an additional defense, so that if they were driven from that they could retreat within the walls.

Calvin's Commentary on the Bible

1.In that day shall a song be sung. Here the Prophet begins again to shew that, after the return of the people from captivity, they will be defended by God’s power and guardianship, and that under his protection Jerusalem will be as safe as if she had been surrounded by bulwarks, ramparts, a ditch, and a double wall, so that no enemy could find entrance.

It is proper to observe the time when “this song was sung.” The Prophet had foretold the calamity that would befall the Church, which was not yet so near at hand, but happened a short time after his death. When the people were led into captivity, they would undoubtedly have despaired, if they had not been encouraged by such promises. That the Jews might cherish a hope that they would be delivered, and might behold life in the midst of death, the Prophet composed for them this song, even before the calamity occurred, that they might be better prepared for enduring it, and might hope for better things. I do not think that it was composed solely that, when they had been delivered, they might give thanks to God, but that even during their captivity, though they were like dead men, (Ezekiel 37:1,) they might strengthen their hearts with this confidence, and might also train up their children in this expectation, and hand down these promises, as it were, to posterity.

We have formerly ⁽¹⁵⁴⁾ seen the reason why these and other promises were put by Isaiah into the form of verse. It was, that, having been frequently sung, they might make a deeper impression on their memory. Though they mourned in Babylon, and were almost overwhelmed with sorrow, (hence these sounds, (Psalms 137:4,) “How can we sing the Lord’s song in a foreign land?”) yet they must have hoped that at a future period, when they should have returned to Judea, they would give thanks to the Lord and sing his praises; and therefore the Prophet shews to them at a distance the day of deliverance, that they may take courage from the expectation of it.

We have a city of strength. By these words a full restoration of Jerusalem and of the people is promised, because God will not only deliver the captives and gather those that are scattered, but will also preserve them safe, after having brought them back to their country. But not long afterwards believers saw that Jerusalem was destroyed, (2 Kings 25:9,) and the Temple thrown down, (2 Chronicles 36:19,) and after their return nothing could meet their eye but hideous ruins; and all this Isaiah had previously foretold. It was therefore necessary that they should behold from the lofty watch-tower of faith this restoration of Jerusalem.

He hath made salvation to be walls and a bulwark. He now defines what will be “the strength of the city;” for the “salvation” of God will supply the place of a “wall,” towers, ditches, and mounds. As if he had said, “Let other cities rely on their fortifications, God alone will be to us instead of all bulwarks.” Some allege that the words may be read, “He hath set a wall and bulwark for salvation;” and I do not set aside that rendering. But as a more valuable doctrine is contained in the Prophet’s words, when nothing is supplied, it serves no good purpose to go far for a forced interpretation; especially since the true and natural interpretation readily presents itself to the mind, which is, that God’s protection is more valuable than all ditches and walls. In like manner, it is also said in the psalm, “Thy mercy is better than life,” (Psalms 63:3;) for as David there boasts of enjoying, under God’s shadow, greater safety and freedom from care than if he had been fortified by every kind of earthly defense, so Isaiah here says, that there will be good reason for laying aside fear, when God shall have undertaken to guard his people. Now, since this promise extends to the whole course of redemption, we ought to believe that at the present day God is still the guardian of his Church, and therefore, that his power is of more avail than if it had been defended by every kind of military force. Accordingly, if we wish to dwell in safety, we must remain in the Church. Though we have no outward defences, yet let us learn to be satisfied with the Lord’s protection, and with his sure salvation, which is better than all bulwarks.

(154) See vol. 1 p. 162.

^FT412 See Calvin on Isaiah, vol. 1 p. 384

^FT413 “Thou wilt keep him in perfect peace (Heb. peace, peace) whose mind (or, thought, or, imagination) is stayed on thee.” — Eng. Ver.

^FT414 “For in the Lord Jehovah is (Heb. the Rock of ages) everlasting strength.” — Eng. Ver.

^FT415 “For he bringeth down them that dwell on high.” — Eng. Ver.

^FT416 See Commentary on Isaiah, vol. 1 p. 407

^FT417 It will be observed, that this accords very nearly with our English version. — Ed

^FT418 Bishop Stock’s rendering is, “The road of the just is the direct road; rightly the path of the just dost thou make even;” and he makes the following annotations: — “The direct road to happiness, the object of all human pursuit. ‘Rightly,’ or with reason, ‘the path of the just dost thou make even,’ smooth before him, till he reaches his journey’s end. ‘The straight road is the short one,’ says the divine as well as the geometrician.” — Ed

^FT419 “A se fier en Dieu;” — “To trust in God.”

^FT420 “Encor que les choses soyent du tout hors d’espoir;” — “Even when matters are altogether beyond hope.”

^FT421 “Tous les desirs et travaux des hommes.”

^FT422 “Early.” — (Eng. Ver.) In the marginal reading of the Author’s version, he renders it “earnestly.” — Ed

^FT423 “Que les hommes sont enseignez à eraindre Dieu par les verges dont il les frappe;” — “That men are taught to fear God by the scourges with which he strikes them.”

^FT424 “Let favour be shewed to the wicked.” — Eng. Ver.

^FT425 “Et se retiennent en bride de crainte qu’ils ont d’estre fouettez;” — “And are kept in check through fear of being chastised.”

^FT426 Accordingly, our English version, instead of “upright actions,” uses the term “uprightness,” which corresponds to the Author’s French version, “la terre de droiture,” “the land of uprightness.” — Ed

^FT427 “La terre de droiture;” — “The land of uprightness.”

^FT428 The Author refers to his exposition of Isaiah 5:12. See Commentary on Isaiah, vol. 1 p. 176

^FT429 Μετωνυμία, or metonymy, denotes that figure of rhetoric by which one word is exchanged for another on account of a connection of idea, such as, “Moses and the prophets,” for their works, or, as in this passage, the “hand” for the works performed by it. — Ed

^FT430 “(They are) dead, they shall not live.” — Eng. Ver.

^FT431 “Des fideles et des infideles;” — “Of believers and unbelievers.”

^FT432 “(They are) deceased, they shall not rise.” — Eng. Ver.

^FT433 Professor Alexander renders רפאים (rĕphāīm) ghosts and remarks, “It is here a poetical equivalent to מתים (mēthīm,) and may be variously rendered shades, shadows, spirits, or the like. The common version (deceased) leaves too entirely out of view the figurative character of the expression. Giants, on the contrary, is too strong, and could only be employed in this connection in the sense of gigantic shades, or shadows.”

^FT434 As if the reading had been not rĕphāīm, but rōphĕīm, the Seventy render it ἰατροὶ οὐ μὴ ἀναστήσουσι, “physicians shall not rise again.” — Ed

^FT435 “Faisoyent que la demeurance estiot plus estroite et moins libre;” — “Made habitation to be narrower and less free.”

^FT436 “Que nous avons traduit Prière;” — “Which we have translated Prayer.”

^FT437 “Pour une prière articulee;” — “For an articulated prayer.”

^FT438 “An obvious phrase for inanity. See below, Isaiah 33:11 They who think of a female disorder, termed empneumatosis, should remember that it is an uncommon disorder, and that metaphors are not drawn from objects or events of rare occurrence.” — Stock

^FT439 “We have not wrought any deliverance in the earth.” — Eng. Ver.

^FT440 “Esperant avoir part de leur resurrection;” — “Hoping to share in their resurrection.”

^FT441 “En ceste vie.”

^FT442 Bishop Lowth’s rendering is, “For thy dew is as the dew of the dawn.” Bishop Stock follows him very closely: “For as the dew of day-light is thy dew,” and remarks: — “A dew of rays, that is, as I conceive, a dew able to abide the solar rays, or a steady dew, in oppostion ‘to the early dew that passeth away’ of Hosea 6:4; which the Prophet there parallels with ‘the morning cloud.’ The comparison of Isaiah intimates that the refreshing of Israel should not be transient, but lasting.” Professor Alexander, with his usual learning and judgment, produces a formidable array of conflicting authorities, but vindicates the usual rendering. “There are,” he says, “two interpretations of ארות, (ōrōth,) both ancient, and supported by high modern authorities. The first gives the word the usual sense of איר, (ōr,) light; the other, that of plants, which it has in 2 Kings 4:39. To the former it may be objected, that it leaves the plural form unexplained, that it arbitrarily makes light mean life, and that it departs from the acknowledged meaning of ארות (ōrōth) in the only other place where it occurs. The second interpretation, on the other hand, assumes but one sense of the word, allows the plural form its proper force, and supposes an obvious and natural allusion to the influence of dew upon the growth of plants. In either case, the reference to the dew is intended to illustrate the vivifying power of God.” — Ed

^FT443 As to the interpretation of רפאים (rĕphāīm) by giants, See page 231, note 3

^FT444 “Que ces tourbillons et orages passent, et sont de petite duree;” — “That these whirlwinds and storms pass away, and are of short duration.”

^FT445 “Her blood (Heb. bloods).” — Eng. Ver.

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

The prophet revealed another song that will be sung "in that day" (the Millennium, cf. ch. 25) by those in Zion.

The New Jerusalem that God will set up will be a place of strength and security for the redeemed (cf. Revelation 21:9 to Revelation 22:5). I believe this will be a literal city with walls and gates, but many interpreters take the description as metaphorical. In that case what Isaiah meant was only that God would provide strength and security for His people.

Dr. Constable's Expository Notes

A song 26:1-6

Gill's Exposition of the Whole Bible

In that day shall this song be sung in the land of Judah,.... When great things shall be done: for the church and people of God; and when antichrist and all their enemies are destroyed, as mentioned in the preceding chapter Isaiah 25:1; then this song shall be sung expressed in this throughout; which the Targum calls a "new" song, an excellent one, as the matter of it shows; and which will be sung in the land of Judah, the land of praise in the congregation of the saints, the professors and confessors of the name of Jesus: in Mount Zion, the church of God below, Psalms 149:1:

we have a strong city; not an earthly one, as Jerusalem; so the Jewish writers, Jarchi, Aben Ezra, and Kimchi, interpret it; nor the heavenly city, which God has prepared and built, and saints are looking for, and are citizens of: but rather the holy city, the New Jerusalem, described in Revelation 21:2 or however, the church of Christ, as in the latter day; which will be a "strong" one, being of the Lord's founding, establishing, keeping, and defending; and whose strength will greatly lie in the presence of God, and his protection of it; in the number of its citizens, which will be many, when Jews and Gentiles are converted; and in their union one with another, and the steadfastness of their faith in Christ; when a "small one", as the church is now, shall become a "strong nation", Isaiah 60:22:

salvation will [God] appoint [for] walls and bulwarks; instead of walls, ditches, parapets, counterscarps, and such like fortifications; what they are to cities, that is salvation to the church and people of God; it is their safety and security: as God the Father is concerned in it, it flows from his love, which is unchangeable; it is by an appointment of his, which is unalterable; is secured by election grace, which stands not upon the works of men, but the will of God; and by the covenant of grace, ordered in all things, and sure; and by his power the saints are kept unto it: as Christ is concerned in it, it is as walls and bulwarks; he is the author of it, has completely finished it, and has overcome and destroyed all enemies; his righteousness is a security from all charges and condemnation; his satisfaction a bulwark against the damning power of sin, the curses of the law, and the wrath of God; his mediation and intercession are a protection of saints; and his almighty power a guard about them. As the Spirit is concerned in it, who is the applier of it, and evidences interest in it; it is a bulwark against sin, against Satan's temptations, against a spirit of bondage to fear, against error, and a final and total falling away; particularly the church's "walls" will be "salvation", and her "gates" praise, of which in the next verse Isaiah 26:2, in the latter day glory; to which this song refers; see Isaiah 60:18.

Henry's Complete Commentary on the Bible

      1 In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks.   2 Open ye the gates, that the righteous nation which keepeth the truth may enter in.   3 Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee.   4 Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength:

      To the prophecies of gospel grace very fitly is a song annexed, in which we may give God the glory and take to ourselves the comfort of that grace: In that day, the gospel day, which the day of the victories and enlargements of the Old-Testament church was typical of (to some of which perhaps this has a primary reference), in that day this song shall be sung; there shall be persons to sing it, and cause and hearts to sing it; it shall be sung in the land of Judah, which was a figure of the gospel church; for the gospel covenant is said to be made with the house of Judah,Hebrews 8:8. Glorious things are here said of the church of God.

      I. That it is strongly fortified against those that are bad (Isaiah 26:1; Isaiah 26:1): We have a strong city. It is a city incorporated by the charter of the everlasting covenant, fitted for the reception of all that are made free by that charter, for their employment and entertainment; it is a strong city, as Jerusalem was, while it was a city compact together, and had God himself a wall of fire round about it, so strong that none would have believed that an enemy could ever enter into the gates of Jerusalem,Lamentations 4:12. The church is a strong city, for it has walls and bulwarks, or counterscarps, and those of God's own appointing; for he has, in his promise, appointed salvation itself to be its defence. Those that are designed for salvation will find that to be their protection, 1 Peter 1:4.

      II. That it is richly replenished with those that are good, and they are instead of fortifications to it; for the inhabitants of Jerusalem, if they are such as they should be, are its strength, Zechariah 12:5. The gates are here ordered to be opened, that the righteous nation, which keeps the truth, may enter in,Isaiah 26:2; Isaiah 26:2. They had been banished and driven out by the iniquity of the former times, but now the laws that were made against them are repealed, and they have liberty to enter in again. Or, There is an act for a general naturalization of all the righteous, whatever nation they are of, encouraging them to come and settle in Jerusalem. When God has done great things for any place or people he expects that thus they should render according to the benefit done unto them; they should be kind to his people, and take them under their protection and into their bosom. Note, 1. It is the character of righteous men that they keep the truths of God, a firm belief of which will have a commanding influence upon the regularity of the whole conversation. Good principles fixed in the head will produce good resolutions in the heart and good practices in the life. 2. It is the interest of states to countenance such, and court them among them, for they bring a blessing with them.

      III. That all who belong to it are safe and easy, and have a holy security and serenity of mind in the assurance of God's favour. 1. This is here the matter of a promise (Isaiah 26:3; Isaiah 26:3): Thou wilt keep him in peace, peace, in perfect peace, inward peace, outward peace, peace with God, peace of conscience, peace at all times, under all events; this peace shall he be put into, and kept in the possession of, whose mind is stayed upon God, because it trusts in him. It is the character of every good man that he trusts in God, puts himself under his guidance and government, and depends upon him that it shall be greatly to his advantage to do so. Those that trust in God must have their minds stayed upon him, must trust him at all times, under all events, must firmly and faithfully adhere to him, with an entire satisfaction in him; and such as do so God will keep in perpetual peace, and that peace shall keep them. When evil tidings are abroad those shall calmly expect the event, and not be disturbed by frightful apprehensions arising from them, whose hearts are fixed, trusting in the Lord,Psalms 112:7. 2. It is the matter of a precept (Isaiah 26:4; Isaiah 26:4): "Let us make ourselves easy by trusting in the Lord for ever; since God has promised peace to those that stay themselves upon him, let us not lose the benefit of that promise, but repose an entire confidence in him. Trust in him for ever, at all times, when you have nothing else to trust to; trust in him for that peace, that portion, which will be for ever." Whatever we trust to the world for, it will be but for a moment: all we expect from it is confined within the limits of time. But what we trust in God for will last as long as we shall last. For in the Lord Jehovah-Jah, Jehovah, in him who was, and is, and is to come, there is a rock of ages, a firm and lasting foundation for faith and hope to build upon; and the house built on that rock will stand in a storm. Those that trust in God shall not only find in him, but receive from him, everlasting strength, strength that will carry them to everlasting life, to that blessedness which is for ever; and therefore let them trust in him for ever, and never cast away nor change their confidence.