In that day, this song will be sung in the land of Judah: “We have a strong city. God appoints salvation for walls and bulwarks.
Open the gates, that the righteous nation may enter: the one which keeps faith.
You will keep whoever’s mind is steadfast in perfect peace, because he trusts in you.
Trust in Yahweh forever; for in Yah, Yahweh, is an everlasting Rock.
For he has brought down those who dwell on high, the lofty city. He lays it low. He lays it low even to the ground. He brings 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. You who are upright make the path of the righteous level.
Yes, in the way of your judgments, Yahweh, we have waited for you. Your name and your renown are the desire of our soul.
With my soul I have desired you in the night. Yes, with my spirit within me I will seek you earnestly; for when your judgments are in the earth, the inhabitants of the world learn righteousness.
Let favor be shown to the wicked, yet he will not learn righteousness. In the land of uprightness he will deal wrongfully, and will not see Yahweh’s majesty.
Yahweh, your hand is lifted up, yet they don’t see; but they will see your zeal for the people, and be disappointed. Yes, fire will consume your adversaries.
Yahweh, you will ordain peace for us, for you have also done all our work for us.
Yahweh our God, other lords besides you have had dominion over us, but we will only acknowledge your name.
The dead shall not live. The departed spirits shall not rise. Therefore you have visited and destroyed them, and caused all memory of them to perish.
You have increased the nation, O Yahweh. You have increased the nation! You are glorified! You have enlarged all the borders of the land.
Yahweh, in trouble they have visited you. They poured out a prayer when your chastening was on them.
Just as a woman with child, who draws near the time of her delivery, is in pain and cries out in her pangs, so we have been before you, Yahweh.
We have been with child. We have been in pain. We gave birth, it seems, only to wind. We have not worked any deliverance in the earth; neither have the inhabitants of the world fallen.
Your dead shall live. My dead bodies shall arise. Awake and sing, you who dwell in the dust; for your dew is like the dew of herbs, and the earth will cast out the departed spirits.
Come, my people, enter into your rooms, and shut your doors behind you. Hide yourself for a little moment, until the indignation is past.
For, behold, Yahweh comes out of his place to punish the inhabitants of the earth for their iniquity. The earth also will disclose her blood, and will no longer cover her slain.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 5, 6, 8, 9, 10, 11, 13, 14, 15, 16, 17, 18, 19, 20, 21 This song was made to comfort the faithful when…
This song was made to comfort the faithful when their captivity should come, assuring them also of their deliverance, for the which they should sing this song.
God’s protection and defense shall be sufficient for us.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–21 Isa 26:1 In that day shall this song be…
Isa 26:1 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.
Ver. 1. In that day.] Before the morrow, and while the mercy was yet fresh. We are not to take day for return of thanks, but to do it forthwith.
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In that same day shall this song be sung.] As an evidence and effect of their spiritual joy and security, mentioned Isa 25:9. "Is any man merry? let him sing psalms," {Jas 5:13} and so set an edge upon his praises and thanksgivings. Thus Israel sang, {Exo 15:1 Num 21:7} "Spring up, O well; sing ye unto it." Thus, in the apostles’ times, {Rom 15:9} and afterwards Justin, Tertullian, Athanasius, others, voce praeiverunt, they go before with voices, gave the note. Constantine and Theodosius ever sang psalms with their soldiers before they gave battle. They knew that it is a good thing to sing praises to our God; it is pleasant, and praise is comely. {Psa 147:1} {a}
We have a strong city.] The Church is invincible; hell gates cannot demolish it, whatever become of Moab’s munitions. {Isa 25:12}
Salvation will God appoint.] All manner of health, help, and safety. Satan cannot have so many means to foil and spoil the saints as Jesus - to whose sweet name our prophet here and elsewhere oft alludeth, as much delighted therewith - hath means to keep and hold them up.
For walls and bulwarks.] Pro muris et antemurali, for walls and rampart, or counterscarp. So Scipio was said to be fossa et vallum, the wall and trench to the Romans against Hannibal. If salvation itself cannot save Jerusalem, let her enemies triumph and take all. If her name be Jehovahshammah, as Eze 48:35, "The Lord is there," let her enemies do their worst.
{a} Socrates, lib. vii. cap. 22.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–21 In that day, when God shall do such glorious…
In that day, when God shall do such glorious works for the comfort of his people, and for the ruin of his and their enemies, as he hath described in the foregoing chapter.
In the land of Judah; in the church of God, which in Scripture is oft signified by the titles of Judah, and Jerusalem, and Zion, or the like.
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A strong city; Jerusalem, or the church, which is oft called or compared to a city, as Psa 87:3; Rev 3:12; 11:2; 21:2.
Salvation will God appoint for walls and bulwarks; God’s immediate and saving protection shall be to his church instead of walls, &c. But I conceive, with submission, the words may very fitly be thus rendered, He will send, or put, or make her walls and bulwarks salvation, i.e. as safe as salvation itself; or, in safety, there being only a defect of the preposition, which is very frequent in Scripture.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 5, 12, 20 To the prophecies of gospel grace very fitly is…
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, Heb 8:8. Glorious things are here said of the church of God.
I. That it is strongly fortified against those that are bad (Isa 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, Lam 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, Pe1 1:4.
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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, Zac 12:5. The gates are here ordered to be opened, that the righteous nation, which keeps the truth, may enter in, Isa 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 (Isa 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, Psa 112:7. 2. It is the matter of a precept (Isa 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–21 In that day shall this song be sung in…
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 Isa 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, Psa 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 Rev 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", Isa 60:22,
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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 Isa 26:2, in the latter day glory; to which this song refers; see Isa 60:18.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21 A song of praise and confidence in God, for…
A song of praise and confidence in God, for the blessings of righteousness, judgments on their enemies, and favour to his people: their chastisement, repentance, and hope, ver. 1-21.
In that day - When God shall do such glorious works, as are described in the foregoing chapter. Sung - In the church of God. A city - Jerusalem, or the church, which is often compared to a city. For walls - God's immediate and saving protection shall be to his church instead of walls.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 8, 9, 16, 18, 19, 20, 21 This chapter, like the foregoing, is a song of…
CHAPTER XXVI
This chapter, like the foregoing, is a song of praise, in
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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 1. We have a strong city] In opposition to the city of the enemy, which God hath destroyed, Isa 25:2. See Clarke on Isa 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 5, 7, 8, 10, 12, 13, 15, 16, 19, 20 Isa 26:1-2. In that day — When God shall…
Isa 26:1-2. In that day — When God shall do such glorious works for the comfort of his people, as are described in the foregoing chapter; shall this song be sung in the land of Judah — In the church of God, often signified by the titles of Judah, Jerusalem, Zion, and the like. We have a strong city — Jerusalem, or the church, which is often compared to a city. Salvation will God appoint, &c. — God’s immediate and saving protection shall be to his church instead of walls. Open ye the gates — Of the city, mentioned Isa 26:1. An expression which implies the increase of the number of believers, and the enlargement of the church. That the righteous nation —
The whole body of righteous men, whether Jews or Gentiles; (for he seems to speak here, as he apparently did in the foregoing chapter, of the times of the gospel;) which keepeth the truth — Which is sincere and steadfast in the profession and practice of the true religion; may enter in — May be received and acknowledged as true members of the church, which all such persons undoubtedly are.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–21 In that day shall this song be sung -…
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 Psa 25:2; but the idea here is, that Yahweh would be a protector, and that this would constitute its strength.
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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 Isa 60:18 (see also Jer 3:23, and Zec 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16, 18, 19, 20, 21 Day. Under the law of grace, Christians sing this…
Day. Under the law of grace, Christians sing this and such like canticles. (Worthington) --- Sion. This word is not in Hebrew, &c., though it be understood. (Calmet) --- Other nations have their respective cities. All Christians admit this one. (Worthington) --- The captives continue to return thanks. Yet the Holy Ghost speaks chiefly of the Church, and of the general resurrection. (Calmet) --- Bulwark. Faith and good works. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv1, 11 1 In that day shall this song be sung…
5. THE JUDGMENT AS REALIZATION OF THE IDEA OF JUSTICE
Isa_26:1-10
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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 1truth may enter in.
3 2Thou wilt keep him 3in perfect peace whose 4mind is stayed on thee;
Because he trusteth in thee.
4 Trust ye in the Lord for ever;
For in the Lord Jehovah Isaiah 5 everlasting strength.
5 For he bringeth 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.
6 The foot shall tread it down,
Even the feet of the poor, and the steps of the needy.
7 The way of the just is uprightness;
6Thou, most upright, dost weigh the path of the just.
8 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.
9 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.
10 Let favor be shewed to the wicked, yet will he not learn righteousness;
In the land of uprightness will he deal unjustly,
And will not behold the majesty of the Lord.
TEXTUAL AND GRAMMATICAL
Isa_26:1. Hophal הוּשַׁר only here. According to the punctuation עז ought to be connected with לנו. But most interpreters take עִיר עז together after Pro_18:19. I believe, however, that the Masoretes indicate the correct sense, and the one which corresponds to the context. We must not forget that the inhabitants of the “land” of Judah speak thus. עִיר stands consequently in opposition to ארץ. The redeemed of the Lord do not all dwell in the city. They dwell also in the country round about. But the city is their עֹז, their strong defence, and place of refuge. It is therefore as if they said: We dwell indeed in the country, but yet we are not without protection; for we have a city into which we can hasten and find shelter. Comp. Psa_28:8; Psa_84:6; Isa_12:2; Isa_45:24; Isa_49:5; Isa_2:9; Isa_3:1; Isa_62:8. Observe the structure of the second sentence of this verse. The sentence consists of three members, each member has two words; for even עז־לנו is rendered by Maqqeph one word. The first two words begin each with ע; the second two with ישׁ; the third two with ח.
Isa_26:4. That בְּ before יהָּ is not the so-called Beth essentiae was already perceived by Drechsler. בְּ serves here not as a mere periphrasis of the predicate (Psa_68:5); but it marks the idea צוּר, which is by no means coincident with Jehovah (since it can be sought out of Jehovah), as one which believers find in Jehovah (comp. Psa_31:3; Psa_89:27; Psa_94:22; Psa_95:1 et saepe). ערי ער comp. Isa_65:18. The plural עולָמִים besides here Isa_45:17; Isa_51:9.
Isa_26:6. רָמַס (comp. on Isa_1:12; Isa_28:3), עָנִי (comp. on Isa_3:14 sq.), דַּל (comp. on Isa_25:4) are all expressions characteristic of Isaiah.
Isa_26:8. אַף is an antithetic “yea.” Not only does the righteous man wish himself to do right, but he desires also to see the righteousness of God. The word belongs especially to poetry. It is remarkable that it is found in Isaiah in such specifically poetic sections in which בַּל also occurs. אֹרַח is acc. loci. נפשׁי and רוחי, Isa_26:9 a, are acc. instrum. שָׁחַר, Piel שִׁחַר, is a word current chiefly in the book of Job, in the Psalms and Proverbs. To משׁפטך a verb is to be supplied (say, יָבֹאוּ as Kimchi and Rashi propose). The perfect לָֽמְדוּ does not appear to me to be used in its paradigmatic force to express a matter of experience that has frequently happened (Delitzsch), for the Prophet complains of a want in this respect,—but the perfect is intended to mark this learning as a certain, infallible effect of the desired judgments.
EXEGETICAL AND CRITICAL
1. Here, too, the Prophet relates a hymn which he hears coming from the holy mountain, and out of the holy city. Its leading thought corresponds to the declaration 2Pe_3:13 regarding the new earth in which righteousness dwells. This thought is here carried out in all directions. The redeemed, who sing the hymn, begin with telling that they dwell in a strong city well provided with walls (Isa_26:1). But the gates of the city shall be open only to a righteous people that keepeth truth (Isa_26:2), as the salvation also which this city affords, the peace which is through faith, rests on the foundation of the faithfulness of God, who will just as surely never disappoint faith (Isa_26:3-4) as He has humbled the proud, unbelieving worldly power, and bowed it under the feet of the once despised believers (Isa_26:5-6). The righteous people, who dwell in the city, walk in righteous ways (Isa_26:7). But they long exceedingly to see the righteousness of God reveal itself free and unrestricted in all directions. Therefore they wait for the Lord in the way of His judgments (Isa_26:8). Only when the earth is visited by these judgments, do men learn righteousness (Isa_26:9). The wicked man, when favored, does not learn righteousness: he pursues his sinful course even in the land of virtue, and never comes to know the majesty of God (Isa_26:10).
2. In that day——enter in.
Isa_26:1-2. By the expression in that day, what follows is marked as contemporaneous and homogeneous with Isa_25:9-12. (Comp. “in that day,” Isa_26:9). There the redeemed praise the person of their God. They rejoice that they have this Lord for their God. Here they extol the righteousness of their God and of His kingdom. The expression land of Judah is plainly employed to form an antithesis to Moab, Isa_25:10 sqq. For not Zion or Jerusalem, but only Judah can stand contrasted with Moab, whether this name denotes country or people, or, as is most probable (comp. Isa_26:12), denotes both. At the same time it is self-evident that they who dwell in the land of Judah, are the same as those who according to Isa_24:23; Isa_25:6-10, are to be found on Mount Zion and in Jerusalem, i.e., not merely the people of Judah in the ethnographical sense, but all those who according to Isa_25:6 sqq., are called and entitled to partake of the great feast on Mount Zion, i.e., the entire ’Ισραὴλ πνευματικός. The hymn itself begins with a brief description of the city of God. ישׁועה ישׁית וגו׳. Very many interpreters understand that the Prophet here affirms that the city has no walls, but has instead of walls ישׁועה. Appeal is made to Isa_60:18 and to Zec_2:9 [E. V., Isa_2:5]. Comp. Psa_125:2. But it is said, Rev_21:12, of the city of God, that it had “a wall great and high, and had twelve gates,” etc. There would therefore exist a contradiction between the Apocalypse and the places that have been quoted from the Old Testament. But this contradiction disappears when we understand Isa_60:18 to mean: thou shalt give names to thy walls and gates, and designate thy walls by the name “Salvation,” and thy gates by the name “Praise,” (as e.g. the walls of Babylon had names: Imgur-Bel and Nivitti-bel. See Comment. on Jer_51:58). The passage Zec_2:8 sq. is no more to be taken literally than Psa_125:2. But the Jerusalem, Revelation 21, 22, is a quite definite locality, not merely ideal, but real, though spiritual, (pneumatisch-real). Therefore this latter Jerusalem has walls, while Jerusalem, as the spiritual mother that includes all nations (Gal_4:26; Zec_2:8 sq.), has no material, outward, visible walls. But in our place where the Prophet, as has been shown, distinguishes the land of Judah and the city belonging to it, we have first of all to think of that city spoken of in Revelation 21, 22. This Jerusalem has a real wall. If this wall, according to Isa_60:18, bears the name Salvation, this can be the case only because it actually affords safety, deliverance. And therefore I take ישׁועה, as placed first, in apposition to חמות וחל, or as the accusative predicate, although Delitzsch rejects this construction. [The mode of construing this sentence proposed by our author I cannot assent to. He renders “God places walls and bulwark, for salvation or safety.” This rendering is not so well recommended as that given in the E. V., and the thought thus expressed is incomparably less grand and exalted. This bald, prosaic translation is sought out in order to avoid a contradiction with the Apocalypse which speaks of the New Jerusalem as girt with a wall. But the Apocalypse is pre-eminently a symbolical book; and by taking its imagery in the literal sense, it could be easily shown not only to contradict statements of the Old Testament, but to be self-contradictory. E. G. According to Rev_21:2 there is no temple in the New Jerusalem; but Ezekiel describes at large a temple that will be in it, and according to Rev_3:12 the believer will abide perpetually in the temple of the city of God. Is there then a contradiction here? No. But when in symbolical language it is said that there will be a temple in the New Jerusalem, the meaning is that what will answer to the idea of a temple will be found there. God’s servants will dwell in His presence and continually worship Him. Symbolically a temple can be spoken of. But a material temple will be wanting in the holy city. So it can be said to have a sun which will never go down; and again, no sun will be seen there. So, too, the most perfect protection can be symbolized under the figure of a wall great and high; but the essential meaning of this statement (not a contradiction of it), is given when it is declared “Salvation will God appoint for walls and bulwark.” The divine help is a better defence of the city than artificial fortifications. Verse 2 shows that the whole righteous nation will dwell within the strong city whose walls and bulwark are Salvation. The city is thus set forth as the abode of more than a portion of the inhabitants of the land of Judah. “The nations of them that are saved shall walk in the light of it,” Rev_21:24. The church, too, can exult in a strong city which she has even now, Psa_46:4-5.—D. M.]. The words walls and bulwark are used together as here, Lam_2:8, (comp. 2Sa_20:15). חל is the pomoerium, the outer circumvallation before the chief wall. Comp. Comment. on Lam_2:8 and Jer_51:58.
3. Open ye—everlasting strength.
Isa_26:2-4. These gates, according to Isa_60:11 and Rev_21:25 are never shut. In Isa_60:11 it is said that they will always, night and day, stand open; but in Revelation 21 it is said they will not be shut by day. But the latter statement is identical with the former; for there will be no night there, as is expressly declared in the Revelation. I do not think that Isa_26:2 is to be regarded as spoken by angels’ voices, and that the city is to be supposed empty. It is not intended merely to express the first opening of the gates in order to admit inhabitants. The same persons who said “We have a city,” say also “Open the gates,” and they at the same time declare that they know what their city is intended to be according to the will of God. They know that there shall not enter into it anything that is common, neither whatsoever worketh abomination or a lie (Rev_21:27; Rev_22:14 sq.). This fundamental law of their city they here declare. The gates shall always stand open that a righteous nation that keepeth faith may go in. The words recall to mind Psa_24:7; Psa_24:9 as they are reproduced in Psa_118:19-20. גוי stands here not in an ethnographical, but in a rhetorical signification. It denotes a multitude of people, as e.g., Gen_20:4; Isa_49:7. An essential part of the צְדָקָה of this righteous people is that it keeps faith.אמנים is found only here in Isaiah. Not a superficial, vacillating righteousness, but a righteousness having a firm foundation is required. For as God is a sure stronghold, a צוּר עוֹלָמִים in which we can confide, so He requires also a people that trusts firmly in Him, and cleaves to Him with a fidelity that cannot be shaken. אמנים therefore, as the Latin fides, signifies both faith and fidelity. Comp. Isa_1:26. The Lord, on His part, offers as a firm formation, peace, peace (Isa_57:19; Isa_27:5). יֵצֶר is a formation, frame. When it denotes a thought that is framed, then יֵצֶר is almost always united with מחשׁבות or לֵב (Gen_6:5; Gen_8:21; 1Ch_28:9; 1Ch_29:18). As יֵצֶר stands alone in our place, it signifies here what it means elsewhere when standing alone;—a thing framed of any kind (Isa_29:16; Psa_103:14; Hab_2:18). סָמוּךְ (Psa_111:8; Psa_112:8) is = established, firmly founded. As now in a city there are many artificial formations, things framed, both of a visible and invisible nature, as pillars, statues, buildings, contrivances, institutions, and such like, which serve partly for ornament, partly for use, so here peace is called a formation or thing framed which the Lord keeps on its firm foundation. The participle passive בָּדטוּחַ is found further only in Psa_112:7, where it is used as synonymous with נָכוֹן. We may take it in our place also as = confiding, confidently established (conglutinatum, copulatum ac tanquam concretum, ac coagmentatum.Fuerst). Peace is a structure that rests on a good foundation, because it is founded on the Lord. But the fact that peace objectively is founded on the Lord does not exclude the necessity for individuals subjectively to found themselves on the Lord,i.e., in faith to rely upon Him. On the contrary, he who does not subjectively yield Himself to the Lord in faith will not be partaker of the blessing of the objective salvation that has been constituted, established (Joh_3:14 sqq.). Hence (Isa_26:4) the emphatic exhortation: “trust in the Lord,“ etc. [I cannot accept the interpretation of Isa_26:3 given by Dr. Naegelsbach. The best modern interpreters are substantially in accord with the E. V. The most literal translation of the verse that can be given is: “The mind stayed or supported (on Thee) Thou wilt keep (in) peace, peace, because it trusteth in Thee.” Peace as an objective formation could not be said to trust in God, for it is not a living being possessed of will. This objection is fatal to the view wrought out so ingeniously and elaborately by our author.—D. M.] The abbreviation יָהּ standing alone is found in Isaiah besides here, Isa_38:11. The combination forming a climax יה יהוה occurs in Isaiah besides here only Isa_12:2. צוּר in the spiritual signification is found in Isa_8:14; Isa_17:10; Isa_30:29; Isa_44:8; Isa_51:1. [This hallowed designation of the Lord, “Rock of Ages,” is found as marginal rendering of what in the text of the E. V. is translated “everlasting strength.” The rendering of the margin is literal and accurate. The expression “Rock of Ages” is found in the Bible in this place only.”—D. M.]
4. For he bringeth——the needy.
Isa_26:5-6. A pledge that the Lord will be the everlasting refuge of His people is seen by the Prophet in this, that the Lord has already humbled, cast down the worldly power. He expresses this partly in words which he repeats from Isa_25:12. Those who dwell on high (Isa_33:5; Isa_33:16), the lofty city (comp. 11:11, 17; Isa_12:4; Isa_30:13), He has brought low [instead of the first verb being in the present tense, as in the E. V., it should be in the perfect]. The following imperfects (futures) express the permanent condition of humiliation in consequence of the overthrow. The Prophet depicts the endless duration of the humiliation by the repetition of the verb expressing it (Anadiplosis). The different forms of the pronominal suffix attached to the verb are an agreeable variation. The feet of those who had before been trodden in the dust by the violent foot of the worldly power now pass without danger over the city of the world which has been laid by God in the dust.
5. The way—majesty of the Lord.
Isa_26:7-10. In Isa_26:3-6 the Prophet, in connection with אמנים had discussed the idea of the reciprocal fides implied in the life of the redeemed in communion with their God and in the city of God. In the following verses he discusses the idea of צדיק, so that the words righteous nation that keepeth faith, Isa_26:2, appear as the theme on which the Prophet here enlarges. The people of God must before all be themselves righteous. They are such when their path is מֵישָׁרִים, which is here the subject, and means rectitudo, sinceritas. It forms the ground which serves the righteous as substratum of His walk, as the pathway of life. But the glory is due to God. For He it is who so levels (properly rolls, the Prophet had here in view Pro_4:26; Pro_5:6; Pro_5:21) the path (מענל only here in Isaiah) of the righteous that it becomes יָשָׁר. The structure of the sentence forms a prolepsis similar to Isa_26:1. But in order that the idea of righteousness may attain its full realization in the world, it is necessary that the divine righteousness also should unfold itself freely and unconfined. The unrighteousness which reigns in the world must be judged, the holy nature of God must become manifest in its full splendor. And this manifestation of the holiness and righteousness of God forms an object of the most intense desire of the believers of the Old Testament. This desire finds expression in many Psalms, and the Prophet here again adopts quite the tone of the Psalms. We wait for thee in the way of thy judgments, means: We expect to see Thee march through the world as a righteous judge (comp. Isa_40:14; Pro_2:8; Pro_17:23). This manifestation of justice is hoped for by the righteous, not for their own sake, but for the sake of the honor of God. Their desire, therefore, is to the name and remembrance (comp. Exo_3:15 and Psa_135:13) of the Lord,i.e., that the Lord may so manifest Himself that men may be put in a position to call Him by the right name, and to spread and propagate the right knowledge of Him. But even for the sake of the world, i.e. of unrighteous men themselves, the Prophet most fervently longs for the full manifestation of the divine righteousness, which he here conceives of not exactly as that which destroys the ungodly, but rather as that which punishes them for their own profit (Isa_26:9). After having hitherto used the plural, the Prophet passes over into the singular, I desire, I seek. This can be explained only on the supposition that he here gives expression to a wish in which he personally was intensely interested. Was he not himself the object and perpetual witness of human injustice? He whom the question: How can God tolerate such injustice? and the wish that an end may soon be put to it, does not suffer to rest even in the night, is the Prophet himself rather than those who, dwelling already in the glorified city of God, have behind them the chief stages of the judgment of the world (24; Isa_25:10 sqq.). We cannot ascribe this longing to carnal vindictiveness. In what follows the Prophet gives reasons for his desire in such a way as to show clearly to what an extent he transfers the actual necessities of the present time to that ideal future which he depicts. We have here another example of the Prophet’s manner of representing the future with the materials which the present time supplies. The Prophet longs for the judgments of God, because he hopes that in proportion as the earth is visited by them, men will learn righteousness. We recognize here the teacher and preacher, who deeply laments that words produce but little impression, that facts which make themselves profoundly felt are necessary to bring men to the knowledge and practice of righteousness. In Isa_26:10 the Prophet declares that if judgments do not take place, if the wicked has favor shown him he does not learn righteousness (יֻחַן Hoph of חָנַן, only here in Isaiah; it occurs, Pro_21:10. The conditional sentence is without the hypothetical particle, as is often the case). The wicked is not improved when favor is shown to him, but proceeds even when surrounded by the righteous (נְכֹחוֹת30:10; comp. Isa_57:2; Isa_59:14) to act perversely (עִוֵּל, Piel in the causative sense, besides only Psa_71:4), and will never perceive the nature of God in all its glory and majesty (גֵאוּת a word characteristic of Isaiah’s writings, Isa_9:17; Isa_12:5; Isa_28:3; it occurs besides only Psa_17:10; Psa_89:10; Psa_93:1). We must indeed acquit the Prophet of a low carnal desire of revenge, but I am decidedly of opinion that the passage, nevertheless, breathes the legal spirit of the Old Testament (comp. Mat_3:7; Luk_3:7), and is not born of the Spirit whose children we are to be. [A corrective to this last observation is furnished in the Exposition, which well sets forth the motives which inspired the Prophet to desire God’s judgments on the earth. Without them men will not learn righteousness. God’s goodness is despised or made the occasion of licentiousness, if there is no clear demonstration by terrible things in righteousness, that verily there is a God that judgeth in the earth. If John the Baptist’s words (Mat_3:7 and Luk_3:7) are, like those of Isaiah, pronounced inconsistent with the Spirit of the New Testament, what shall be said of the words of our Saviour, Mat_23:33, and elsewhere? The desire that evil-doers should be punished, and that there should be a manifestation of the retributive justice of God, is not at variance with the Spirit of the Gospel, or that love of our enemies which Christ enjoined and exemplified, comp. Rev_6:10; Rev_15:4; Rev_19:1-2; 1Co_16:22; 2Th_1:6-10, etc.—D. M.].
DOCTRINAL AND ETHICAL
1. Isa_24:2. “When general judgments take place, no distinction is observed between man and wife, master and servant, mistress and maid, learned and unlearned, noble and plebeian, clergy and laity; therefore let no one rely on any external prerogative or superiority, but let every one without distinction repent and forsake sin.”—Cramer. Though this is right, yet we must, on the other hand, remember that the Lord declares in reference to the same great event, “Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left” (Mat_24:10 sq.). There is no contradiction in these two statements. Both are true: outward relations will make no difference; there shall be no respect of persons. But the state of the heart will make a difference. According to the inward character there will, in the case of those whose external position in the world is perfectly alike, be some who enter life, others whose doom is death.
2. Isa_24:5 sq. “The earth is burdened with sins, and is therefore deprived of every blessing. The earth must suffer for our guilt, when we have as it were spoilt it, and it must be subject to vanity for our sakes (Rom_8:20). What wonder is it that it should show itself ungrateful toward us?”—Cramer.
[3. Isa_24:13 sq. “Observe the small number of this remnant; here and there one who shall escape the common calamity (as Noah and his family, when the old world was drowned), who when all faces gather blackness, can lift up their head with joy. Luk_21:26-28.” Henry.—D. M.].
4. Isa_24:17-20. Our earth is a volcanic body. Mighty volcanic forces were active at its formation. That these are still in commotion in the interior of the earth is proved by the many active volcanoes scattered over the whole earth, and by the perpetual volcanic convulsions which we call earthquakes. These have hitherto been confined to particular localities. But who can guarantee that a concentration and simultaneous eruption of those volcanic forces, that is, a universal earthquake, shall not hereafter occur? The Lord makes express mention of earthquakes among the signs which shall precede His second coming (Mat_24:7; Mar_13:8; Luk_21:11). And in 2Pe_3:5 sqq. the future destruction of the earth by fire is set over against the destruction of the old world by water. Isaiah in our place announces a catastrophe whose characteristic features will be that, 1) there will be no escape from it; 2) destructive forces will assail from above and below; 3) the earth will be rent asunder; 4) it will reel and totter; 5) it will suffer so heavy a fall that it will not rise again (Isa_24:20 b). Is there not here a prophecy of the destruction of the earth by volcanic forces? And how suddenly can they break loose! The ministers of the word have every reason to compare this extreme exposedness of our earth to fire, and the possibility of its unexpectedly sudden collapse with the above-cited warnings of the word of God, and to attach thereto the admonition which is added in 2Pe_3:11.
5. Isa_24:21. The earth is a part of our planetary system. It is not what it appears to the optical perception to be, a central body around which worlds of a different nature revolve, but it, together with many similar bodies, revolves round a common centre. The earth according to that view of the account of the creation in Genesis 1, which appears to me the true one, has arisen with all the bodies of our Solar system out of one primary matter, originally united, common to them all. If our Solar System is a well-ordered, complete organism, it must rest on the basis of a not merely formal, but also material unity; i.e., the separate bodies must move, not only according to a principle of order which governs all, but they must also as to their substance be essentially like. And as they arose simultaneously, so must they perish simultaneously. It is inconceivable that our earth alone should disappear from the organism of the Solar System, or pass over to a higher material condition. Its absence, or ceasing to exist in its previous form and substance, would necessarily draw after it the ruin of the whole system. Hence the Scripture speaks every where of a passing away and renovation of the heaven and the earth (Psa_102:26; Isa_51:6; Isa_65:17; Isa_66:22; Mat_5:18; Mat_24:29; Mat_24:35; 2Pe_3:7; 2Pe_3:10; 2Pe_3:13; Heb_12:26; Rev_20:11; Rev_21:1). The heaven that shall pass away with a great noise, whose powers shall be shaken, whose stars shall fall, is the planetary heaven. The same lot will happen to the companions of our earth, to the other planets, and to the centre, the sun, and to all other co-ordinate and subordinate stellar bodies, which will befall the earth itself. This is the substance of the view which serves as a basis for our place. But personal beings are not thereby by any means excluded from the צבא מרום. The parallel expression מלכי האדמה, and the use in other places of the related expression צבא השׁמים lead us rather to suppose personal beings to be included. But I believe that a distinction must be made here. As the heavenly bodies which will pass away simultaneously with the earth, can only be those which arose together with it, and which stand in organic connection with it, so also the angelic powers, which are judged simultaneously with us men, can be only those which stand in connection with the heavenly bodies of our Solar System, i.e., with the earthly material world. There are heavenly bodies of glorious pneumatic substance. If personal beings stand in connection with them, they must also be pure, glorious, resplendent beings. These will not be judged. They are the holy angels, who come with the Lord (Mat_25:31). But it is quite conceivable that all the bodies of our Solar System are till the judgment like our earth suffered to be the theatre of the spirits of darkness.
6. Isa_24:21-23, It seems to me that the Prophet has here sketched the chief matters pertaining to eschatology. For the passing away of heaven and earth, the binding of Satan (Rev_20:1-3), the loosing of Satan again (Rev_20:7), and finally the reign of God alone, which will make sun and moon unnecessary (Rev_21:23)—are not these the boundary-stones of the chief epochs of the history of the end of the world?
7. Isa_25:6. [“The Lord of hosts makes this feast. The provision is very rich, and every thing is of the best. It is a feast, which supposes abundance and variety; it is a continual feast to believers: it is their fault if it be not. It is a feast of fat things and full of marrow; so relishing, so nourishing are the comforts of the Gospel to all those that feast upon them and digest them. The returning prodigal was entertained with the fatted calf; and David has that pleasure in communion with God, with which his soul is satisfied as with marrow and fatness. It is a feast of wines on the lees; the strongest-bodied wines, that have been long kept upon the lees, and then are well refined from them, so that they are clear and fine. There is that in the Gospel which, like fine wine, soberly used, makes glad the heart, and raises the spirits, and is fit for those that are of a heavy heart, being under convictions of sin, and mourning for it, that they may drink and forget their misery (for that is the proper use of wine; it is a cordial for those that need it, Pro_31:6-7) may be of good cheer, knowing that their sins are forgiven, and may be vigorous in their spiritual work and warfare, as a strong man refreshed with wine.” Henry.—D. M.]
8. Isa_25:9. “In the Old Testament the vail and covering were before men’s eyes, partly because they waited for the light that was to appear, partly because they sat in darkness and in the shadow of death (Luk_1:79). The fulfilment of this prediction has in Christ already begun, and will at last be perfectly fulfilled in the Church triumphant where all ignorance and sorrow shall be dispelled (1Co_13:12).” Cramer.
9. Isa_25:8. “God here represents Himself as a mother, who presses to her bosom her sorrowful son, comforts him and wipes away his tears (Isa_66:13). The righteous are to believe and appropriate this promise, that every one may learn to speak with Paul in the time of trial: the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Rom_8:18.” Cramer.
10. Isa_25:10. “This is now the hope and consolation of the church that the hand of the Lord rests on this mountain, that is, that He will be gracious, and let His power, help and grace be there seen and felt. But the unbelieving Moabites, i.e., the Jews, with all others who will not receive the gospel, shall be threshed to pieces as straw in the mire; these the Lord’s hand will not rescue, as it helps those who wait on Him, but it shall press them down so that they will never rise, according to the saying, Mar_16:16.” Veit Dietrich.
11. Isaiah 25 Three thoughts contained in this chapter we should hold fast: 1) When we see the world triumph over every thing which belongs to the Lord and His kingdom, when our hearts are anxious about the preservation in the world of the Church of Christ, which is sore oppressed, let this word of the Prophet comfort our hearts. The world-city which contains all that is of the world, sinks into the dust, and the church of Christ goes from her chains and bands into the state of freedom and glory. We have often seen that it is the Lord’s way to let every thing come to maturity. When it is once ripe, He comes suddenly with His sentence. Let us comfort ourselves therewith, for thus will it happen with the world and its dominion over the faithful followers of Christ. When it is ripe, suddenly it will come to an end. 2) No one who has a heart for the welfare of the nations can see without the deepest pain how all hearts are now seduced and befooled, and all eyes closed and covered. The simplest truths are no longer acknowledged, but the more perverse, brutal and mean views and doctrines are, the more greedily are they laid hold of. We cannot avert this. But our comfort is that even this seduction of the nations will reach its climax. Then men will come to themselves. The vail and covering will fall off, and the Gospel will shine with new light before the nations. Therewith let us comfort ourselves. 3) Till this happens, the church is sorrowful. But she shall be full of joy. The promise is given to her that she shall be fully satisfied with the good things of the house of the Lord. A life is promised to her which neither death nor any pain can affect, as she has rest from all enemies. The word of the Lord shall be fulfilled in her: Blessed are the meek, for they shall inherit the earth. The Church that has such a promise may wait in patient quietness for its accomplishment, and praise the Lord in affliction, till it pleases Him to glorify her before all nations.” Weber, The Prophet Isaiah. 1875.
12. Isa_26:1. “The Christian church is a city of God. God has built it, and He is the right Master-builder. It is strong: 1) on account of the Builder; 2) on account of the foundation and corner-stone, which is Christ; 3) on account of the bond wherewith the living stones are bound together, which is the unity of the faith.” Cramer. [The security and happiness of true believers, both on earth and in heaven, is represented in Scripture under the image of their dwelling in a city in which they can bid defiance to all their enemies. We dwell in such a city even now, Psa_46:4-5. We look for such a city, Heb_11:10; Heb_11:16; Revelation 21—D. M.]
13. Isa_26:2. [These words may be taken as a description of the people whom God owns, who are fit to be accounted members of the church of the living God on earth, and who will not be excluded from the celestial city. Instead of complaining that only the righteous and the faithful will be admitted into the heavenly city, it should rather give us joy to think that there will be no sin there, that none but the just and true will there be found. This has been a delightful subject of reflection to God’s saints. The last words written by Henry Martyn were: “Oh! when shall time give place to eternity? When shall appear that new heaven and new earth wherein dwelleth righteousness? There, there shall in no wise enter in any thing that defileth; none of that wickedness which has made men worse than wild beasts—none of their corruptions which add to the miseries of mortality shall be seen or heard of any more.”—D. M.]
14. Isa_26:4. “The fourth privilege of the church is trust in God the Rock of Ages, i.e., in Christ, who not only here, but also Matthew 16; 1 Corinthians 10; 1 Peter 2, is called a rock in a peculiar manner, because no other foundation of salvation and of the church can be laid except this rock, which is here called the rock of ages on account of the eternity of His being, merit and office. Hence a refutation can be drawn of the papistical fable which makes Peter and his successors, the Roman Pontiffs, to be the rock on which the church is built.” Foerster. [“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.” Henry.”—D. M.]
15. Isa_26:5. “It is very common with the prophets, when they prophesy of the kingdom of Christ to make reference to the proud and to the needy, and to represent the latter as exalted and the former as brought low. This truth is directed properly against the self-righteous. For Christ and His righteousness will not endure spiritual pride and presumption; but the souls that are poor, that hunger and thirst for grace, that know their need, these Christ graciously receives.” Cramer.
16. Isa_26:6. “It vexes the proud all the more that they will be overcome by those who are poor and of no consequence. For example, Goliath was annoyed that a boy should come against him with a staff (1 Sam. 13:43) Cramer.
17. Isa_26:8-10. That the justice of God must absolutely manifest itself that the majesty of the Lord may be seen, and that the wicked may learn righteousness, must even from a new Testament view-point be admitted. But the New Testament disputes the existence of any one who is righteous when confronted by the law, and who is not deserving of punishment. [But that there is none righteous, no not one, is taught most emphatically in the Old Testament also.—D. M.]. But it (the New Testament) while it shuts up all, Jews and Gentiles, without exception, under sin (Gal_3:22; Rom_3:9; Rom_11:32), sets forth a scheme of mediation, which, while it renders full satisfaction to justice, at the same time offers to all the possibility of deliverance. This mediation is through the Cross of Christ. It is only when this mediation has not been accepted that punitive justice has free course. It should not surprise us that even the Evangelist of the Old Covenant, who wrote chap. 53, did not possess perfect knowledge of this mediation. Let us remember John the Baptist (Mat_3:7; Mat_11:11) and the disciples of the Lord (Luk_9:54). [Let us not forget that Isaiah was a true Prophet, and spoke as he was moved by the Spirit of God. The Apostle Paul did not find fault with the most terrible denunciations of judgment contained in the Old Testament, or affect a superiority over the men who uttered them. On the contrary, he quotes them as words which could not be suffered to fall, but which must be fulfilled in all their dreadful import. See e.g. Rom_11:9-10.—D. M.].
18. Isa_26:12. “It is a characteristic of true, sincere Christians, that they give God the glory and not themselves, and freely confess that they have nothing of themselves, but everything from God (1Co_4:7; Php_2:13; Heb_12:2).” Cramer.
19. Isa_26:16. The old theologians have many comforting and edifying thoughts connected with this place: “A magnet has the power to raise and attract to itself iron. Our heart is heavy as iron. But the hand of God is as a magnet. When that hand visits us with affliction, it lifts us up, and draws us to itself.” “Distress teaches us to pray, and prayer again dispels all distress. One wedge displaces the other.” “Ex gravibus curis impellimur ad pia vota.” “Ex monte myrrhae procedimus ad collem thuris (Cant. 9:6). In amaritudine crucis exsurgit odor devotae precationis (Psa_86:6 sq.).” “Ubi nulla crux et tentatio, ibi nulla vera oratio. Oratio sine mails est tanquam avis sine alis. Optimus orandi magister necessitas. Τὰ παθήματα μαθήματα. Quae nocent, docent. Ubi tentatio, ibi oratio. Mala, quae hic nos premunt, ad Deum ire compellunt. Qui nescit orare, ingrediatur mare.” “When the string is most tightly drawn, it sounds best. Cross and temptation are the right prayer-bell. They are the press by which God crushes out the juice of prayer.” Cramer and Foerster.
20. Isa_26:20. As God, when the deluge was about to burst, bade Noah go into his ark as into his chamber, and Himself shut the door on him (Gen_7:6); so does the Lord still act when a storm is approaching; He brings His own into a chamber where they can be safe, either for their temporal preservation and protection against every might (Psa_91:1), or, on the other hand, to give them repose by a peaceful and happy death.” “His anger endureth but a moment; in his favor is life (Psa_30:6).” Cramer.
21. Isa_27:1. [“Great and mighty princes [nations] if they oppose the people of God, are in God’s account, as dragons and serpents, and plagues of mankind; and the Lord will punish them in due time. They are too big for men to deal with, and call to an account; and therefore the great God will take the doing of it into His own hands.” Henry.—D. M.].
22. Isa_27:2-5. “It seems to the world that God has no concern for His church and Christians, else, we imagine, they would be better off. But certain it is, that it is not the angels but God Himself that will be watcher over this vineyard, and will send it gracious rain.” Veit Dietrich. [“The church is a vineyard of red wine, yielding the best and choicest grapes, intimating the reformation of the church, that it now brings forth good fruit unto God, whereas before it brought forth fruit to itself, or brought forth wild grapes, Isa_5:4.” “God takes care (1) of the safety of this vineyard; I the Lord do keep it. He speaks this, as glorying in it, that He is, and has undertaken to be, the keeper of Israel; those that bring forth fruit to God are, and shall be always, under His protection. (2) God takes care of the fruitfulness of this vineyard: I will water it every moment; and yet it shall not be over watered. We need the constant and continual waterings of the divine grace; for if that be at any time withdrawn, we wither and come to nothing.” Henry. D. M.].
23. Isa_27:4. “Est aurea promissio, qua praecedentem confirmat. Indignatio non est mihi, fury is not in me. Quomodo enim is nobis irasci potest, qui pro nobis est mortuus? Quanquam igitur appareat, eum irasci, non tamen est verum, quod irascatur. Sic Paulo immittitur angelus Satanae, sed non est ira, nam ipse Christus dicit: sufficit tibi gratia mea. Sic pater filium delinquentem castigat, sed non est ira, quanquam appareat ira esse. Custodia igitur vineae aliquando cogit Deum immittere speciem irae, ne pereat luxurie, sed non est ira. Est insignis textus, which we should inscribe on all tribulations: Non est indignatio mihi, non possum irasci. Quod autem videtur irasci est custodia vineae, ne pereas et fias securus. Luther. “In order to understand fully the doctrine of the wrath of God we must have a clear perception of the antithesis: the long-suffering of God, and the wrath of God, wrath and mercy.” Lange.
24. Isa_27:7-9. “Christ judges His church, i.e., He punishes and afflicts it, but He does this in measure. The sorrow and cross is meted out, and is not, as it appears to us, without measure and infinite. It is so measured that redemption must certainly follow. But why does God let His Christians so suffer? Why does He not lay the cross on the wicked? God answers this question and speaks: the sin of Jacob will thereby cease. That is: God restrains sin by the cross, and subdues the old Adam.” Veit Dietrich.
25. Isa_27:13. [“The application of this verse to a future restoration of the Jews can neither be established nor disproved. In itself considered, it appears to contain nothing which may not be naturally applied to events long past.” J. A. Alexander.—“This prediction was completely and entirely fulfilled by the return of the Jews to their own country under the decree of Cyrus.” Barnes.—D. M.].
HOMILETICAL AND PRACTICAL
1. On Isa_24:4-6. Fast-day sermon. Warning against dechristianization of the life of the people. 1) Wherein such dechristianization consists: a, transgression of the commandments that are in force; b, alteration of the commandments which are essential articles of the everlasting covenant, as e.g. removing of all state institutions from the basis of religion. 2) Its consequences: a, Desecration of the land (subjectively, by the spread of a profane, godless sentiment; objectively, by the secularization of relations hitherto held sacred); b, the curse consumes the land, Isa_24:4.
2. On Isa_25:1-5. The Lord, the refuge of the needy. 1) He has the power to help. This we perceive a, from His nature (Lord, God, Wonderful); b, from His deeds (Isa_25:1 b, Isa_25:2). 2) He gives His strength even to the feeble, (Isa_25:4). 3) These are thereby victorious, (Isa_25:5).
3. On Isa_25:6-9. Easter Sermon, by T. Schaeffer (Manch. Gab. u. ein Geist III. p. 269):—“The glorious Easter-blessing of the Risen One: 1) Wherein it consists? 2) who receive it? 3) what are its effects? Christmas Sermon, by Romberg [ibid. 1869, p. 78): Our text represents to us Christmas joy under the image of a festive board. Let us consider, 1) the host; 2) the guests; 3) the gifts.”
4. On Isa_26:1-4. Concerning the church. 1) She is a strong city in which salvation is to be found. 2) The condition of having a portion in her is faith. 3) The blessing which she is instrumental in procuring is peace.
5. Isa_26:19-21. The comfort of the Christian for the present and future. 1) For the present the Christian is to betake himself to his quiet chamber, where he is alone with his Lord and by Him made cheerful and secure. 2) For the future he has the certain hope, a, that the Lord will judge the wicked, b, raise the believer to everlasting life.
6. Isa_27:2-9. How the Lord deals with His vineyard, the church. 1) Fury is not in Him towards it; 2) He protects and purifies it; 3) He gives it strength, peace and growth; 4) He chastens it in measure; 5) He makes the chastisement itself serve to purge it from sins.
Footnotes:
[1]Heb. truths.
[2]As firm formation wilt thou preserve peace, peace, for upon thee it is confided.
[3]Heb. peace, peace.
[4]Or, thought, or, imagination.
[5]Heb. the rock of ages.
[6]Thou wilt level right the path of the just.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–21 Address of the returning people to the gates of…
Address of the returning people to the gates of Jerusalem (type of the heavenly city, Heb 12:22); (Psa 24:7, Psa 24:9; Psa 118:19). Antitypically (Rev 22:14; Rev 21:25, Rev 21:27).
righteous nation--that had not apostatized during the captivity. HORSLEY translates, "The nation of the Just One," namely, the Jews.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 8, 10, 11, 12, 13, 14, 15, 16, 19, 20, 21 1. In that day — Continuous with, or immediately…
1. In that day — Continuous with, or immediately successive to, the period spoken of Isa_25:9-12.
This song — This joyous acclaim.
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We have a strong city — That is, we too, as well as those of the world-kingdoms now prophetically thrown down. Ours is impregnable, never possible to be destroyed.
Salvation… for walls — God himself is set in our defence and safety, in place of man-made walls and earthworks.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–21 1. salvation will God appoint … bulwarks] Two interpretations…
1. salvation will God appoint … bulwarks] Two interpretations are possible: (a) “Salvation will He appoint in place of walls and moat” (see below), implying that Jerusalem has no material defences, but only the supernatural protection (“salvation”) assured by Jehovah (as Psa_125:2; Zec_2:4-5). (b) “He appoints for salvation (her) walls and moat” (as ch. Isa_60:18). The choice depends on whether Jerusalem is or is not conceived as a fortified city. Since “gates” are mentioned in the next verse, (b) seems more suitable. The word for bulwarks (a sing.) is usually understood to mean a low outer wall separated by some space from the wall proper (τεῖχος καὶ περίτειχος in the LXX.); other authorities think it means a ditch or glacis.
1, 2. These verses might almost have been written for a dedication of the fortifications of Jerusalem. Cf. Psa_48:12 f.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–21 (1) In that day shall this song be sung…
XXVI.
(1) In that day shall this song be sung . . .—The prophet appears once more, as in Isa_5:1; Isa_12:4, in the character of a psalmist, and what he writes is destined for nothing less than the worship of the new city of the heavenly kingdom.
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Salvation will God appoint for walls.—Better, salvation He appoints. The walls of the heavenly city are not of stone or brick, but are themselves as a living force, saving and protecting. The same characteristic thought appears in Isa_60:18.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–21 Vers. 1-18. A SONG OF THE REDEEMED IN MOUNT…
Vers. 1-18. A SONG OF THE REDEEMED IN MOUNT ZION. The prophet, having (in Isa 25) poured forth his own thankfulness to God for the promise of the Church"s final redemption and triumph, proceeds now to represent the Church itself in the glorified state as singing praise to God for the same.
In that day. In the "day of God", (2Pe_3:12) the period of the "restitution of all things". (Act_3:21) In the land of Judah; i.e. in the "new earth whose city will be the "heavenly Jerusalem," and wherein will dwell "the Israel of God the antitype whereof the literal "land of Judah" was the type. A strong city; literally, a city of strength. In the Revelation of St. John the new Jerusalem is represented as having "a wall great and high", (Rev_21:12) and "twelve gates," three on each side. The intention is to convey the idea of complete security. In the present passage the city has "gates" (ver. 2), but no "wallswalls and bulwarks being unnecessary, since the saving might of God himself would be its sure defense against every enemy.
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Vers. 1-18. Thanksgiving the employment of the saints in bliss.
The prophet, in this sublime passage of his prophecy, carries us with him within the veil, and reveals to us the very words, or, at the least, the general tone and tenor of utterances, which the saints make when they have passed from earth to heaven, and stand in the very presence of God. The words are, as we should have expected, mainly words of praise and thanksgiving. The saints praise God
I FOR THE BLESSINGS OF THEIR ACTUAL STATE, which is
(1) one of complete security;
(2) one of perfect peace;
(3) one of the fullest and liveliest trust.
II FOR HIS MERCIES IN THE PAST.
(1) Towards themselves;
(2) towards his enemies. Among his mercies to themselves they reckon
(a) deliverance from the malice of their foes;
(b) direction of their own paths;
(c) chastisements which brought them back to God when they were straying from his ways.
III FOR HIS GLORIOUS ATTRIBUTES. E.g. "Jehovah is everlasting Strength" (ver. 4); He is "the Upright One" (ver. 7), fall of "majesty" (ver. 10) and "glory" (ver. 15); he is all-powerful (vers. 5, 11, 14), all-gracious (vers. 3, 12, 15), a sure Refuge in trouble (ver. 16). While the occupation of the saints in the heavenly sphere is mainly to praise God, they also confess before him
(1) their rebellions against him while in this life (ver. 13); and
(2) their impotency to effect anything important by their own strength (ver. 18).
It is remarkable that the confession of weakness is that with which the song ends. Must we not conclude that humanity, brought into the presence of God, is at first penetrated by no feeling so much as by a sense of its own utter powerlessness and nothingness? "Lord, what is man, that thou art mindful of him? and the son of man, that thou visitest him?", (Psa_8:4) is the cry that rises to man"s lips instinctively. Later on, he may forget self, and be absorbed in the contemplation of the High and Holy One, and be content to hymn ceaselessly the Revelation songs, "Salvation to our God which sitteth upon the throne, and unto the Lamb"; (Rev_7:10) "Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God forever and ever. Amen"; (Rev_7:12) "Great and are thy works, Lord God Almighty; just and true are thy ways, thou King of saints". (Rev_15:3) Happy for him when self-consciousness disappears, and God is to him "All in all!
HOMILIES BY E. JOHNSON Vers. 1-13. The vision of future glory.
It seems best to take this as the picture of an ideal spiritual state.
I THE IMPREGNABLE CITY. Its walls and outworks are "salvation." A great word negatively hinting deliverance from the enemy and the oppressor; positively including all the contents of sacred peace, prosperity, and happiness. But salvation is nothing without a Savior; it is the loving presence of Jehovah who girds about Jerusalem as a wall. In Zec_2:9 he is spoken of as a "wall of fire." In another magnificent image, "Round about are the everlasting arms." The idea of the Eden-garden may be compared with that of this fenced city. A "garden walled around, a chosen and peculiar ground," may represent the mystical Church here, the celestial state hereafter. The city is created and fortified by the Eternal.
II THE CELESTIAL CRY. The command is heard from heaven, "Open ye the gates!" As in Isa_40:1, from the same quarter, sounds the gracious word, "Comfort ye my people!" The righteous nation that keepeth faithfulness may enter the Divine city. The emphatic thought is that this city is to be the scene of righteousness, a contrast to the state of "this world which passeth away." "Open to me," exclaims the psalmist, "the gates of righteousness: I will go into them and praise Jehovah; the gate of Jehovah into which the righteous shall enter". (Psa_118:19, Psa_118:20) And again, in another sublime passage, "Who shall ascend into the hill of Jehovah? or who shall stand in his holy place? He that hath clean hands, and a pure heart". (Psa_24:3, Psa_24:4) This righteousness of mind and heart is the gift of the Divine grace. Purity in the human spirit is at once the reflection of God"s nature and the condition of "beholding" him. If men are good and faithful, it is because their souls have kept walk and converse with the truthful God. (Psa_31:24) And this they have only learned to do as the result of chastisement and the experience of the evil of other ways. "The Church was always like a barn, (Mat_3:12) in which the chaff is mingled with the wheat, or the wheat overpowered by the chaff When the Jews came back from captivity, it was with purified hearts; a large portion of the filth of idolatry had been swept away. And so universally; it is out of much tribulation," much sifting on life"s floor, that we must enter the kingdom that the pure wheat of chastened character must be gathered into the celestial barn.
III THE ATTRIBUTES OF JEHOVAH.
1. The firmness of his purpose. The words in ver. 3 are differently rendered: a steadfast mind thou keepest in;" firm is the hope thou wilt form;" a purpose established thou purposest." And this purpose is one of peace. He thinks the thought of peace". (Jer_29:11) Hence the attitude of the believer is one of fearless and fixed repose; "He shall not be moved forever... shall not be afraid of evil tidings: his heart is fixed, trusting in Jehovah". (Psa_112:6, Psa_112:7) This being of ours, in itself frail, anxious, feverish, needs steadying, staying; and its only sufficient prop must be Jehovah, the Holy One of Israel, in truth". (Isa_10:20) The essential thing in faith is habitual dependence; the result, ineffable peace. Peace, peace," are the prophet"s emphatic words. "He refrains from epithets; such peace is indescribable." So in Isa_57:19, Peace, peace to him that is far off, and to him that is near." And the Christian apostle takes up the thought of the profundity and unutterableness of this bliss of the soul, The peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus". (Php_4:7)
2. The constancy of Ms being. Jah Jehovah is a Rock of ages, and may be trusted in forever. One of the four places where our translators have retained the original name Jehovah, of which Jab is the abridged form. (Exo_6:3 Psa_83:18 Isa_12:2) The doubled name is used for emphasis, as in Peace, peace," above; it expresses the perfection of his majesty, wisdom, holiness, which should reflect the utmost reverence and the most absolute trust in the mind of the believers. And" Rock, Rock of Israel," etc., is another of the sacred names of the Divine Being. (Isa_30:29; see Deu_32:4, Deu_32:15, Deu_32:18, Deu_32:30, Deu_32:31, etc.) Actively, to protect, to throw the cool shade of his protection upon the suffering of his people; passively, to resist the utmost shock and assault of his foes. The noble image of one of our poets, too lofty to be applied to mortal, may be applied to him"As some tall cliff that lifts its awful form, Swells from the vale, and midway leaves the storm, Tho" round its breast the rolling clouds are spread, Eternal sunshine settles on its head.
Let us contemplate the nature of God; no other nature yields a lasting satisfaction anti repose to the beholder. As soon as we turn aside from beholding it, nothing is seen but what is fleeting, and then we immediately faint. Thus ought faith to rise above the world by continual advances; for neither the truth, nor the justice, nor the goodness of God is temporary and fading, but God continues to be always like himself.
1. His irresistible power. He brings down the lofty and the proud. Bulwarks, armed hosts, enormous wealth, are of no avail against "moral influence." And when we thus speak, we mean nothing less than the just will, the fixed purpose, of the Eternal. No Babylon, no Rome, no empire built on force and fraud, need be a terror to the faithful. They, at the day of doom, must "melt like snow at the glance of the Lord," or be abased even to the dust. "We live amidst closing histories and amid falling institutions; there is an axe laid at the root of many trees; foundations of fabrics have been long giving way, and the visible tottering commences. "The earth quakes and the heavens do tremble." The sounds of great downfalls and great disruptions come from different quarters; old combinations start asunder; a great crash is heard; and it is some vast mass that has just broken off from the rock, and gone down into the chasm below. A great volume of time is now shattering, the roll is folded up for the registry, and we must open another. Never again never, though ages pass away never any more under the heavens shall be seen forms and fabrics, and structures and combinations that we have seen. The world is evidently at the end of one era and is entering upon another;" but the" Rock of ages" will remain, and the Church which rests upon him, "to enlighten ignorance, to fight with sin, and to conduct man to eternity" (Mozley).
2. His just dealings. A plain or straight path is made for the righteous one free from obstacles and opposition, even as the path of the Eternal himself to the fulfillment of his purposes. (cf. Pro_3:6 Pro_11:5 Pro_15:19) He is even said to make their path plain with a level," i.e. to a nicety. It could not have seemed so to the Jews in captivity; and often it must seem, in the midst of perplexity and distress, far otherwise to the children of God now. Yet what seems to be a "roundabout" path in a mountainous country may actually be the shortest from point to point. So with the ways by which the Lord our God leads his children to the end. The direct line which haste and impatience would take is not really the "straight path" in the world of spirit. Here, when we seem to be turning back, we may be really moving forward; we may seem to be "fetching a compass," none the less certainly may be advancing by the safest and most direct road.
IV SONG OF THE CHURCH. A meditation on the ways of God, and the relation of the believing soul to him. Waiting for God. They had watched, as it were, for Jehovah to advance along the great way of judgment by which he was to proceed to open the Messianic kingdom. Longing for the revelation of him. Oh that his Name and memorial (two expressions for one idea) might be known! The Name of God is God revealed, "the side of the Divine Being turned towards man". (Psa_20:1; cf. Psa_30:2-7 Psa_63:9) (For the meaning of "memorial," cf. Exo_3:15 Psa_30:4 Psa_135:13 Hos_12:5) The Messianic hope. The judgments of God, the thought is, must prepare for the new kingdom, for the reign of righteousness in the world. Calamities are symptomatic of evils needing to be cleansed away, if significant of the hand of Jehovah at work in reformation, and so prophetic of a new era. The reign on Mount Zion will be ushered in by a series of judgments on the unbelievers and the unrighteous, i.e. the heathen as opposed to the worshippers of Jehovah. Those judgments are a necessity. Righteousness is not learned, the need of it, the beauty of it, are not experienced, except in the school of suffering, of Divine chastisement. The effect of wealth and honor and success is not to lead men to God, and to the paths of rectitude and religion. Neither the Divine mercy, nor the bright example of others, nor the general tone of moral society, have sufficient influence to attract the inveterate sinner to belier things. In vain the light is poured upon the morally blind, upon those who "will not behold the majesty of Jehovah." In vain his hand is lifted up in judgment; their insensibility prevents them from perceiving it, though they are acute enough in their observation of the trifling interests of the sensuous life. There is but one way of dealing with such insensibility. Those judgments will be effective. They shall see the jealousy of Jehovah for his people, (cf. Psa_69:9) for fire shall devour his adversaries. His jealousy is like fire. (Psa_79:5 Zep_1:18) In consuming it purifies, in purifying it consumes. (cf. Deu_32:22Jo Deu 20:26 Deu_22:20) Remorse, shame, envy, indignation, those fires within the bosom reflect the judgment of God; resistance, rebellion, impenitence, make them unquenchable. Peace and deliverance for the chosen. The past supplies arguments of hope for the future. A work has been accomplished by the Church, but this is Jehovah"s work in it and by it. The deliverance from a foreign yoke was his work also. They had been enslaved to other lords, (cf. Isa_63:18) and they had done as they pleased with Israel. But they have been swept away into the kingdom of the shades, and are forgotten. "From past events and benefits received, we should reason to God"s future kindness, and infer that he will care for us for the future. God is not like man, to be capable of weariness in doing good, or exhausted in giving largely; therefore the more numerous the benefits with which he has loaded us, so much the more ought our faith to be strengthened and increased" (Calvin); cf. Psa_138:8 Gen_32:10, 12 Php_1:6. "Thee only." Under the dominion of Jehovah alone is peace, blessedness, liberty, to be found. "He is a freeman whom the truth makes free, And all are slaves beside. J.
HOMILIES BY R. TUCK Ver. 1. The bulwark of salvation.
Two suggestions are made concerning the association of this figure in the mind of Isaiah. Some think he had in view the circumstances of the Assyrian invasion in the time of Hezekiah, and designed to assure the people that, however boastful might be the Assyrian words, and however terrible the appearance of the Assyrian armies, they were safe, because the defense of God was better than the mightiest walls, or the loftiest towers, or the most destructive weapons. In preparation for the-assault of the Assyrians, Hezekiah had done all in his power to fortify and defend Jerusalem; but, in the doing of his best, his trust was still in the Lord his God; and he looked for "walls and bulwarks" in the salvation which God promised him by Isaiah. But others regard this song as prepared beforehand, in anticipation of the deliverance from Babylon, and possession again of the holy city, though then it would be, for many years, a city without walls or bulwarks, and, even from human points of view, altogether dependent on the Divine defense. J.A. Alexander says, "The condition and feelings of the people after their return from exile are expressed by putting an ideal song into their mouths. Though the first clause does not necessarily mean that this should actually be sung, but merely that it might be sung, or that it would be appropriate to the times and feelings of the people, it is not at all improbable that it was actually used for this purpose, which could more readily be done as it is written in the form and manner of the psalms, with which it exhibits many points of resemblance." It would be quite in harmony with other parts of Scripture prophecy to regard Isaiah as having in mind both present and future circumstances; and it is usually safe to recognize an immediate historical reference. The two associations of the song will, therefore, give us our two points for consideration:
1. God"s salvation may come in what he does for us, or outside us.
2. God"s salvation may come in what he does by us, or within us.
I GOD MAY DEFEND US BY WHAT HE DOES FOE US. In the case of Hezekiah, Jerusalem was saved by the sudden and overwhelming destruction of Sennacherib"s army. In this we may find a type of all the cases in which men have been saved by the Divine mastering of their circumstances. But all these, which may be called "spectacular salvations," have for their chief design to enable us to apprehend those far higher moral and spiritual salvations that are wrought within us. The outward has little interest in itself. Our chief interest in events lies in their illustration, for those who are dependent on the senses, of moral and spiritual processes. The Bible is full of records of God"s outward salvations. They begin with the dividing of the Red Sea, when the people were bidden to stand still, and see the salvation of God." They are dotted all over the story of the wanderings. They appear again and again in the time of the Judges. Asa, Jehoshaphat, and Hezekiah have such stories of Divine deliverance and protection to repeat; and psalmists of all the ages join the chorus that follows Moses" great song, The Lord is my Strength, and my Song, and he is become my Salvation." We still may hold fast our confidence that God is working for us in our circumstances, and even by the discomfiting of our foes, and making for us plain paths. The God of providence is in our life; and in his rule of the events of our lives we too can see his salvation. Keen vision of God"s working in things, persons, and events outside us we ought ever to cultivate; but the cultivation is a work of exceeding difficulty in this sensuous and scientific age, when man, his skill and his triumphs, are so unduly honored.
II GOD MAY DEFEND US BY WHAT HE DOES WITHIN US. He may give us a spirit of wisdom and good counsel, so that the action we take shall be prudent; and in this way security and even rescue from peril are oftentimes obtained. In times of anxiety less importance attaches to what our foes do than to what we do; and so God"s grace in us, God"s salvation of us, is the thing of supreme concern to us. Our salvation comes by this, "He strengtheneth us with strength in our soul." It follows upon the fulfillment of this assurance, "The meek will he guide in judgment, and the meek will he teach his way." When the exiles went back to a Jerusalem that was without walls or defenses, God kept them safe by helping them to act prudently, and to avoid giving offence to those around them. Looked at in this light, how full all our lives are of Divine salvations! Every circumstance of difficulty and trial; every time of perplexity, when decisions, on which the most serious consequences depended, had to be made, is seen to be a time, or a circumstance, in which God saved us by giving grace, wisdom, guidance, prudence, or good judgment. Either by help within us or without us, God will surely prove a "strong Salvation" to all who put their trust in him. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 3, 4, 8, 9, 10, 11, 12, 13, 15, 16, 19, 20, 21 In that day shall this song be sung
Isa_26:1-10
In that day shall this song be sung
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Periods of restoration
If it be demanded, what period of time is this which the prophet speaks of?
we must answer, that it is the time when the people, who for their provocations were thrown into the furnace of affliction, and had continued in it till they were purged from their sins, were delivered from it, and restored to the favour of God, and the enjoyment of His former mercies. Of which restoration there are three kinds or degrees plainly spoken of by the prophet Isaiah.
1. The Jews return from the land of their captivity, especially that of Babylon.
2. The restoration of the family and kingdom of David in the person of the Messiah.
3. The perfect felicity of that kingdom in astute of future glory. (W. Reading, M. A.)
Three elements in prophecy
All true prophecy, seems to have in it three elements: conviction, imagination, inspiration. The seer speaks first of all from his knowledge of, and experience with, the inherent vitality of right and righteousness. He is sure that the good in the world is destined to conquer the evil. Then when he attempts to tell how this victory is to be brought about he uses his imagination. He employs metaphors and figures which from the necessities of the case may not be literally fulfilled. And then, in addition to this, his prophecies have in them a certain comprehensiveness of plan and structure, and a certain organic relation to history, such as can be revealed only by the Divine Maker of history Himself. It took a man of large parts to see above the wreck and ruin, and through the darkness of his age, such visions of hope and promise as Isaiah saw. Everywhere around him were sensuality and oppression. The Church of the true God had been almost swallowed up by the foul dragon of paganism. And yet the prophet, with his eye upon the future, beheld a day when this song was to be sung in the land of Judah: the song of salvation.
Sure he was that God must triumph, and with the poets instinct he clothed his assurance in the language of metaphor, and set it to the rhythm of song. (C. A. Dickinson.)
The triumph of goodness
1. Those who study this song in the light of succeeding history find in it the picture of the ultimate triumph of the Church. The central figure is the strong city, the walls and bulwarks of which are salvation, and through whose open gates the righteous nation which keepeth the truth is allowed to enter. This picture reminds us at once of that vision of the new Jerusalem which fell upon the eyes of the seer of Patmos many years after, and which was evidently the type and symbol of the perfected kingdom of Christ. To attempt to give to this strong city and this new Jerusalem a literal and material significance is to involve ourselves in inextricable difficulties.
2. There are two views concerning the progress and ultimate triumph of Christianity in the world. In some respects these views are the same; in others they differ radically.
(1) The first theory is that there is to be in the near or remote future a sudden, visible appearance of Christ in the clouds of heaven to take His place upon the throne of David at the earthly Jerusalem, where He will reign with His saints for a thousand years. Meanwhile the world is to come more and more under the Satanic influence.
(2) The other theory is that of a gradual development under the spiritual forces which began to be dominant in the world on the day of Pentecost, when Christ, according to His own promise, began His reign in His new kingdom. This I believe to be the true view: the one which Christ Himself propounded when He said His kingdom should be like the seed that should grow up.
3. I am well aware that those who claim that the world is fast ripening in evil for its final catastrophe can point to many facts which seem to substantiate their theory. But just here, it seems to me, comes in one of their greatest mistakes. There is, of course, danger of generalising too much, but there is certainly great danger of allowing some near fact to blind the eyes to the great general truth which lies beyond it; to hold the sixpence so near the eye that we cannot see the sun. There is danger of confining our thoughts so exclusively to certain specific texts as to get a wrong conception of the real truth of which these special texts may be only a small part. Now, what are some of the signs that we are living today in an age of conquest?
(1) Take that law of decay which you find written upon evil everywhere, whether in the individual or the nation. He bringeth down them that dwell on high; the lofty city, He layeth it low. Rome in her arrogance was the first great organised power to make war against the new kingdom. But Rome fell, and over the ruins of her pagan temples the Christian walks today. France posed as the haughty oppressor of the weak and unfortunate, as the instigator of the horrors of St. Bartholomews day, and following close upon her dreadful sin came the death and desolation of the Revolution. Our own great nation allowed to ripen in her very heart the malignant curse of slavery, and for her sin was obliged to suffer the pangs of a civil war. These are only a few of the conspicuous illustrations of the great truth that righteousness is surely, though perhaps slowly, vindicating her everlasting strength.
(2) I might call your attention to the other side of this conquest: to the rapid increase in the present days of that strong City whose wails are salvation. I might show you a whole library filled with missionary literature which tells that the kingdom of the new King has extended its bounds into almost every habitable part of the earth. I might point you to the Year Books of our Churches, and show you what armies of men and women are yearly marching through the gates of the strong City. I might show you how the spirit of the Cross, having taken possession of the civilised nations of the world, has materialised into churches and hospitals and asylums and charitable institutions and temperance guilds and myriads of Christian homes.
(3) But further, I might speak of another phase of this conquest. When Thy judgments are in the earth, says the prophet, the inhabitants of the earth will learn righteousness. These Divine judgments appear as a subtle tonic atmosphere pervading the whole world, and, like the ozone of the mountains, invigorating almost unconsciously every age and generation.
(4) The influence of the Gospel is pervasive. In a certain sense we have a right to say that a community is a Christian community even though but a small minority of its inhabitants profess to accept Christ as their personal Saviour. The spirit of Christ is in that community; the leaven of the Gospel is leavening it. The new kingdom is established there, and even they who deny allegiance to it are in many ways better than they who are without it. The principles of Jesus Christ are the standard principles of morality throughout Christendom today, and men are inevitably judging them selves and being judged by others according to these standards.
4. I believe that we are in the midst of mighty spiritual forces which are working successfully for the redemption of this world from sin; and I have two great incentives to spur me on to earnest effort.
(1) The one is faith in humanity and Christ. I say humanity and Christ, because I believe they are one. That, to me, is the meaning of His incarnation. The mighty forces of righteousness are moving with their slow, crushing power as the steam roller moves over the newly macadamised road, breaking and levelling everything before it, that the chariot of the King may ride smoothly on to its destination. But this is only a part of the truth. The other part is that the new kingdom is open to all.
(2) The other thing which spurs me on is hope--that blessed hope which the apostle had of the glorious consummation of this age of conquest. (C. A. Dickinson.)
We have a strong city
A city the emblem of security
To understand this figure of a city we must remember what a city was in the earlier ages; i.e., a portion of land separate from the general surface, in which the people of a locality gathered, and put their homes into a condition of safety by building walls of immense strength, which should both resist the attacks of enemies and, to a great extent, defy the ravages of time. Such a city, then, was the emblem of security. (R. H. Davies.)
The song of salvation
I. THE GROUND OF REJOICING. Salvation; and consequently eternal security. We have a strong city. All Gods people are represented as citizens; the whole sainthood is represented as a corporate assemblage of people possessed of peculiar privileges, connected with an eternal condition, and as such are to dwell in some region of safety and bliss. Here they find not such an abode. Here they have no continuing city, but seek one to come. And, when they shall be gathered together in the presence of their Lord, they will constitute the body to form a city.
II. THE CHARACTER OF THOSE WHO ARE TO PARTAKE OF THESE BLESSINGS. The righteous nation which keepeth the truth. (R. H. Davies.)
Salvation
Salvation, i.e., freedom and safety. The original sense of the word rendered salvation (as Arabic shows) is breadth, largeness, absence of constraint. (Prof. S. R. Driver, D. D.)
Saving health
(1) Political theorists have been fond of picturing an ideal State, the government of which would be perfect.
(2) The ideal State in the mind of the average Hebrew was limited to his own race, but in the writings of the inspired psalmists and prophets it could not be so restricted, but widened itself out so as to embrace the whole world. Thus was the way prepared for the grand conception of the kingdom of heaven as first proclaimed and then established by the Son of God.
(3) But it is a difficult thing, except in moments of great exaltation, to put much intensity of feeling. Into a conception so vast. It was a great deal easier to conceive an ideal State than an ideal world, and an ideal city was still more manageable for the imagination. We need not wonder, then, that even after the great proclamation about all the kingdoms of the world becoming the kingdom of God, the seer of Patmos should fondly return to the thought of the city, and revel in anticipating the advent of the New Jerusalem. Nor shall we be astonished that the prophets, though they had the wider outlook, should even in their moods of highest exaltation cling fondly to the thought of a holy city as the best picture, the more serviceable that it was a miniature of the coming kingdom of God.
(4) In these early days of insecurity, the first requisite of a city was strength. So it is natural that this should be the feature on which the prophet here lays special stress. But wherein does its strength lie? He speaks not of ramparts or forts, of fleets or armies, but of salvation as the bulwarks of the city. We find this word salvation in other places translated by the more suggestive rendering health, or saving health.
1. The first thought suggested in this connection is that the city should be a clean place to live in, healthy from end to end and in every corner, each house in it a fitting abode for sons of God and daughters of the King. When we pass from the sanitation of the city to the saving health of the citizen, we think first of his body, and recognise the necessity of having all the conditions as conducive as possible to its health.
2. But clearly we cannot stop there. We must have the mens sana in corpore sane; hence the need of universal education, to secure intellectual sanity.
3. Nor may we end here, for moral sanity, a sound conscience, is even still more important. The nation must be a righteous nation.
4. Clearly, there must be sanitation for the will before we have reached saving health; and inasmuch as the will is swayed by desire, the sanitation must reach the heart. What sanitary measures could we here summon to our aid? The purest water will not cleanse the heart; the most bracing air will have no effect upon the soul. There must be a fountain opened for sin and for uncleanness, and some breath of God for inspiration to the soul.
5. And here we reach the prophets highest, dominating thought. In that day, the passage begins. What day? Look back (Isa_25:9). It shall be said in that day, Lo, this is our God, we have waited for Him, and He will save us. And look forward (Isa_26:4), Trust ye in the Lord forever, for in the Lord Jehovah is everlasting strength. Lord, Thou wilt ordain peace for us; for Thou also hast wrought all our works in us (Isa_26:12). This introduces us to one of the most important questions of the day. There are many, sound and strong on the subject of righteousness, who yet fail to realise that righteousness is so bound up with saving truth--that truth of God and His salvation through Jesus Christ His Son, and by His Holy Spirit breathed in human hearts, which they sometimes offensively set aside as mere dogma--that the one cannot be had where it does not exist already, and cannot be retained long where it does without the other. Open ye the gates that the righteous nation which keepeth the truth may enter in.
6. How can we open or help to open these gates of national strength and saving health? For individual action the answer would be such as this: First, by loving truth and keeping righteousness ourselves; next, by doing all we can to help others to a life of godliness and righteousness; further, by earnest and frequent prayer to Him who gave of old the promise, I will open to you the two-leaved gates; and lastly, by the faithful exercise of the privileges of citizens, seeing to it that in the forming of our opinions, in the giving of our votes, in the use of all our influence, not selfish interest, or class interest, or even party interest, but the interests of righteousness and truth be the determining factor. But individual action is not enough. We must combine; we must bring our united force to bear. And here the main reliance must be on the Church of Christ, on which is laid the responsibility of carrying on His great work of salvation. (J. M.Gibson, D. D.)
Our strong city
There are three things here--
I. THE CITY. No doubt the prophet was thinking of the literal Jerusalem, but the city is ideal, as is shown by the bulwarks which defend, and by the qualifications which permit entrance. And so we must pass beyond the literalities of Palestine, and must not apply the symbol to any visible institution or organisation if we are to come to the depth and greatness of the meaning of these words. No Church which is organised amongst men can be the New Testament representation of this strong city. And if the explanation is to be looked for in that direction at all, it can only be the invisible aggregate of ransomed souls which is regarded as being the Zion of the prophecy. But, perhaps, even that is too definite and hard. And we are rather to think of the unseen but existent order of things or polity to which men here on earth may belong, and which will one day, after shocks and convulsions that shatter all which is merely institutional and human, be manifested still more gloriously. The central thought that was moving in the prophets mind is of the indestructible vitality of the true Israel, and the order which it represented, of which Jerusalem on its rock was but to him a symbol. And thus for us the lesson is that, apart altogether from the existing and visible order of things in which we dwell, there is a polity to which we may belong, for ye are come unto Mount Zion, the city of the living God, and that order is indestructible. There is a lesson for us, in times of fluctuation, of change of opinion, of shaking of institutions, and of new social, economical, and political questions, threatening day by day to reorganise society. We have a strong city; and whatever may come--and much destructive will come, and much that is venerable and antique, rooted in mens prejudices, and having survived through and oppressed the centuries, will have to go, but Gods polity, His form of human society, of which the perfect ideal and antitype, so to speak, lies concealed in the heavens, is everlasting. And for Christian men in revolutionary epochs the only worthy temper is the calm, triumphant expectation that through all the dust, contradiction, and distraction the fair city of God will be brought nearer and made more manifest to man. To this city--existent, immortal, and waiting to be revealed--you and I may belong today.
II. THE DEFENCES. Salvation will God appoint for walls and bulwarks. This evangelical prophet is distinguished by the fulness and depth which he attaches to that word salvation. He all but anticipates the New Testament completeness and fulness of meaning, and lifts it from all merely material associations of earthly or transitory deliverance into the sphere in which we are accustomed to regard it as especially moving. By salvation he means, and we mean, not only negative but positive blessings. Negatively, it includes the removal of every conceivable or endurable evil, whether they be evils of sin or evils of sorrow; and positively, the investiture with every possible good that humanity is capable of, whether it be good of goodness or good of happiness. This is what the prophet tells us is the wall and bulwark of his ideal real city. Mark the eloquent omission of the name of the builder of the wall. God is a supplement. Salvation will He appoint for walls and bulwarks. No need to say who it is that flings such a fortification around the city. There is only one hand that can trace the lines of such walls; only one hand that can pile their stones; only one that can lay them, as the walls of Jericho were laid, in the blood of His first-born Son. Salvation will He appoint for walls and bulwarks, i.e., in a highly imaginative and picturesque form, that the defence of the city is God Himself. The fact of salvation is the wall and the bulwark. And the consciousness of the fact is for our poor hearts one of our best defences against both the evil of sin and the evil of sorrow. So, let us walk by the faith that is always confident, though it depends on an unseen hand. Salvation will God appoint for walls and bulwarks, and if we realise, as we ought to do, His purpose and His power to keep us safe, and the actual operation of His hand keeping us safe at every moment, we shall not ask that these defences shall be supplemented by the poor feeble earthworks that sense can throw up.
III. THE CITIZENS. Our text is part of a song, and is not to be interpreted in the cold-blooded fashion that might suit prose. A voice, coming from whom we know not, breaks in upon the first strain with a command, addressed to whom we know not. Open ye the gates--the city thus far being supposed to be empty,--that the righteous nation which keepeth the truth may enter in. The central idea there is just this, Thy people shall be all righteous. The one qualification for entrance into the city is absolute purity. Now, that is true in regard of our present imperfect denizenship within the city; and it is true in regard to mens passing into it, in its perfect and final form. They used to say that Venice glass was so made that any poison poured into it shivered the vessel. Any drop of sin poured into your cup of communion with God shatters the cup and spills the wine. Whosoever thinks himself a citizen of that great city, if he falls into transgression, and soils the cleanness of his hands, and ruffles the calm of his pure heart by self-willed sinfulness, will wake to find himself not within the battlements, but lying wounded, robbed, solitary, in the pitiless desert. The nation which keepeth the truth,--that does not mean adherence to any revelation, or true creed, or the like. The word which is employed means, not truth of thought, but truth of character; and might, perhaps, be better represented by the more familiar word in such a connection, faithfulness A man who is true to God, that keeps up a faithful relation to Him who is faithful to us, he, and only he, will tread and abide in the city. (A. Maclaren, D. D.)
The walls and bulwarks of a city
Accepting the vague but universal idea that there is an abundance of sin of every sort massed together in any great city, our inquiry concerns the main lines of work by which the welfare of the city may be promoted. To the eye of the prophet there comes a vision of a strong city; and the walls and bulwarks of that strength is said to be salvation--that is, the strength and safety of a city is in the men and women in it who are saved through the atoning sacrifice of Christ. I know there are many to turn a deaf ear to any such claim as this. They reject it as being too sweeping. They say that there are many sources from which the life-giving waters come. Let us take a look at some of these things which are supposed to give safety.
I. And perhaps the first thing to be mentioned is Law. It need not be any highly moral or religious enactment, but simply plain, everyday, matter-of-fact law. The city needs it. People in the simplicity of country life, where there is an abundance of room, can get on without much law. But the city needs law. And no one will decry the beneficent effect of righteous laws. It must be said, however, that the good effect of law is very much diminished by the many bad laws which are enacted. Are we claiming too much when we say that largely the efficiency of law is due to the Christian men and women who are in the city? Righteous laws follow in the train of progress made by Christianity. The bulwark which at first seemed to stand out alone and distinct becomes identified with that bulwark in the vision of the prophet whose foundation stone, as well as its lofty capstone, is salvation.
II. We are led on to speak of another bulwark for the city. It is A BENEFICENT AND POWERFUL PUBLIC OPINION. But again, I assert that very largely all this safety is due to the presence in the city of the Gospel of Jesus Christ. There is the public conscience itself, and where did it come from but through Christianity?
III. But again, look at another so-called secular bulwark. Call it THRIFT, the genius of success, the ability to get on in the world. Thrift is consistent with pure selfishness. Find a society in which everybody is only thrifty, where no man cares for his neighbour, where the human heart feels nothing of the flow of generosity and love, and, while you may be able to point to fine and well-kept houses, neat little cottages, well-dressed, clean children, you are really looking upon a hollow, lifeless sham. I do not want to live there, A sea of poverty with a little stream from Calvary flowing into it would be far better. Just a touch of human sympathy and love would transform the whole. (J. C. Cronin.)
A song of salvation
I. What is the PERIOD referred to? A day which was to he remarkable for the destruction of the Churchs enemies, for the salvation of her friends, and for the glorious extension of the Gospel through all the nations of the earth.
II. What is the SUBJECT of this song? We have a strong city: salvation will God appoint for walls and bulwarks. The inviolable security of the Church was to be the subject.
III. WHERE is this song to be sung? In the land of Judah. It was sung when the great salvation was accomplished by the one offering of Christ upon the Cross; and the risen Saviour said to His disciples, Go ye into all the world and preach the Gospel to every creature; and the tidings were sent abroad; and the Gospel, which was first preached at Jerusalem, was sounded forth into all lands. And we cannot but indulge the confident persuasion, that among the Jews, though they are for the present cast out, this song shall be sung in due time, which shall be as life from the dead. But as that people have long since been cut off because of their unbelief, we remark, that the words will apply to others also; for he is not a Jew which is one outwardly, etc. So that this song comes down to us. (G. Clayton.)
The Church not in danger
I. THE FIGURATIVE DESCRIPTION WHICH IS HERE GIVEN OF THE CHURCH.
1. It is a city; from which metaphor we obtain three ideas respecting it--
(1) Its amplitude. It is not a family, or a village, or a hamlet, or a provincial town; but a city. It includes as its inhabitants, all the good both in heaven and in earth, who form an exceeding great multitude. The dimensions of this city are such as comport with the largeness of the Fathers designs, the transcendent value of the Saviours merits, the variety and immensity of the Holy Spirits influences.
(2) Its order No city ever flourished long without rule. Christ is the King of this city, and He establishes His laws in the midst of it.
(3) Its magnificence. We are not to look for the magnificence of the Church in outward splendour and glory, but in its sanctity--its holy principles and practices.
2. But this city has an important appellative;--it is a strong city. And this will appear, if you consider--
(1) The foundation on which it rests. Jesus Christ, who is the same yesterday, today, and forever.
(2) The protection it enjoys. God Himself dwells in this city; and His presence is our stay and our defence. All His attributes and promises are connected with this safety.
(3) The principles by which its unity is cemented. Unity is strength. And the unity subsisting between the members of this city is so strong as not to be dissolved by any earthly power. The principles by which the members of the Church of Christ are united are these two--truth and love. We have a strong city.
(4) The rude assaults it has sustained, uninjured. We hardly know the strength of anything till it is put to the test. The Church has been exposed to the opposition of earth and the fury of hell.
II. ITS IMPREGNABLE SAFETY. How do I know that this city shall continue, and its interests be advanced, until its glory is consummated? Why, for this reason: Salvation will God appoint for walls and bulwarks.
1. Hostility is implied.
2. The means of preservation and defence are amply provided.
3. It implies a glorious issue. All these means shall prove effectual
III. HOW MAY WE HAVE A SATISFACTORY ASSURANCE THAT WE HAVE PERSONALLY AN INTEREST IN THIS CITY OF THE GREAT KING? You may have this--
1. If you have chosen Jesus Christ as the ground of your dependence for salvation.
2. If you are visibly incorporated with the inhabitants of this city.
3. If you are enabled to exemplify the distinguishing character of those who are citizens of Zion.
4. If you find that you have truly merged all your interests in the interests of the Church, and have identified your happiness with her successes.
5. If you find your thoughts and affections much engaged on that future State of which the Church on earth is but a type.
Conclusion--
1. Let me call upon you to be thankful to God, who has afforded you such an asylum.
2. Let me invite you to enter this city.
3. Let us dismiss our fears, when we have once got within the walls of this city.
4. Endeavour to bring as many as you can to be inhabitants of that Zion, the privileges of which you enjoy. (J. C. Cronin.)
The saving arm of God a sure defences to the Church of Christ against all her enemies
I. Mention some of those ENEMIES against whom the Church is fortified.
1. She is fortified against all the attempts of Satan.
2. A wicked world is always disposed to take part with Sam against her.
3. The Church has enemies within her own walls; and is often in the greatest perils by false brethren.
4. The Church has enemies even in the hearts of her best friends and sincerest members. That principle of corruption that is not totally subdued in the best Christians, as it is inimical to God, must also be inimical to the Church; and, as far as it prevails, its effects must be always hurtful to her.
II. Speak of that SALVATION which God has promised to appoint for walls and bulwarks to the Church.
1. Salvation bears an evident relation to misery and danger.
2. It is but a partial salvation that she can hope to enjoy in this world:--
3. But her salvation shall one day be complete. From every salvation that God has already wrought, faith draws encouragement: considering it as a pledge of what He will work in time to come.
III. CONSIDER WHAT ABOUT THE CHURCH IS SECURED AGAINST THE ATTEMPTS OF ENEMIES BY THE SALVATION OF GOD. She may lose much of what may appear to a carnal eye as most valuable to her. But in the eye of the Church herself, and of all her genuine children, all this perfectly consistent with the all-sufficiency of that salvation by which she is defended. An is still safe that is necessary either to her being or her well-being, and all that is essential to the happiness of any of her citizens.
1. Her foundation is always safe. She is built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.
2. Her existence is always safe. The Church may be driven into the wilderness; but she shall never be driven out of the world.
3. Her particular citizens are all safe, under the protection of Gods saving arm.
4. Her privileges and immunities are all safe. These having been purchased for her by the blood of Christ, and bestowed upon nor by His God and Father, are also preserved by Divine power and grace; and none shall ever be suffered to deprive her of them.
5. Her treasures are all safe. She has a two-fold treasure: a treasure of grace, and a treasure of truth. Both these are lodged in the hand of Christ.
6. Her real interests are all safe and secure: and that to such a degree, that neither shall she suffer any harm, in the issue,--nor shall her enemies gain any advantage, by all their apparent success.
7. In a word, her eternal inheritance is perfectly safe and secure.
IV. Conclude with some IMPROVEMENT of what has been said.
1. The Church of Christ has but little occasion for the favour and protection of earthly princes, and little cause to regret the want of it.
2. It is neither upon ordinances nor instruments, upon her own endeavours nor those of her members, nor upon any created assistance that the Church of Christ ought to depend for safety or prosperity.
3. Neither the Church of God, nor any particular Christian, has anything to fear from the number, the power, the policy, or even the success of their enemies,
4. This subject informs us what it is that really brings the Church of Christ into danger. Nothing but her own sin can bring her into real danger; because this, and nothing else, tends to deprive her of her protection, or to cause her defence to depart from her.
5. We may here see plentiful encouragement to every member of the Church, as well as to those who bear office in her, to continue strenuous and undaunted, in opposing every enemy, in defending every privilege, that God has bestowed upon the Church, every ordinance that He has instituted in her, and every truth that He has revealed to her.
6. We have here an ample fund of consolation to all those who are affected with the low condition of the Church of God in our day. (J. Young.)
The city of salvation
In the Scriptures we read of some very strong cities, that are now levelled with the dust. But the city mentioned in the text is stronger than all the rest. The state of nature may be called the city-of-destruction; and the state of grace, the strong city, or the city of salvation.
I. The NAME of this city. Salvation. It is a very old name, it has had this name a great many thousands of years; it has never changed its name; it is a durable name; it is an unchangeable name.
II. What KIND of a city it is.
1. It is a large city. It would hold all the inhabitants of the earth for thousands of generations.
2. It is a free city. The Lord Jesus Christ welcomes you to come and live in it.
3. It is a wealthy city. The treasures of free grace are in the city of salvation.
4. It is a healthy city. They breathe good air who live in it. The Physician is the Lord Jesus Christ, who heals every disease.
5. It is a happy city.
6. This city will last foe ever. Where is Babylon? Where is Tyre? Where is Nineveh? Where are the cities of Egypt? Those mighty cities are levelled with the dust, but this city will last through all eternity.
III. The BUILDER of this city. The Lord Jesus Christ. In London there is a constant succession of streets for many miles in length, and the whole was built by man.
IV. Who are the INHABITANTS of this city? They are good men, women, and children.
1. They are called saints. The word saint means a holy person.
2. Another name given to the inhabitants of this city is righteous.
3. Another name is believers.
4. Another name is sons and daughters.
V. The WATCHMEN of the city. There are watchmen placed upon the walls of Zion--parental watchmen, teaching watchmen, and ministerial watchmen.
VI. The GUARDS of the city. Angels guard you while you sleep and while you are awake. They are wise guards; powerful guards; affectionate guards.
VII. The WAY which leads to this city. The road of repentance.
VIII. The WALL of this city. It is so high that no enemy can scale it; it is so strong that no enemy can break or injure it.
IX. The FOUNDATION of this city. The righteousness of the Lord Jesus Christ.
X. The STREETS of this city. There are some very remarkable streets.
1. The high street of Faith. This street runs from one end of the city to the other. In almost every town and city, we find a street of this name--High Street. But there is no such street, as this high street of faith; it is a very long and beautiful street. It connects the gate of conversion and the gate of Heaven. This high street is frequented by all who live by faith in the Lord Jesus Christ.
2. The street of Humility. It lies alongside the high street of faith.
3. The street of Obedience. The inhabitants are very partial to this street. This street is divided into ten parts. The ten parts are the ten commandments. This is a very broad street. Thy commandments are exceeding broad. It is a remarkably clean street.
4. A fourth street is Worship street.
XI. We may now take a view of the SCHOOLS of the city.
1. Providence.
2. Revelation.
3. Affliction.
4. Experience.
XII. Come and see the PALACES of the city. When anyone gets to London, they want to see the palace of the king. I will show nobler palaces than palaces or earthly Kings. These palaces are ordinances; such as prayer, praise, reading and hearing the Holy Gospel, baptism and the Lords Supper, meditation and self-examination. Consider the reason why they are called palaces. A palace is a place where the king is to be seen. It is a place where petitions are presented; where the king bestows wealth and great gifts. Here petitions are presented and received; here King Jesus bestows wealth and honour. It is a place for conversing with the king; and here we may converse with Jesus. In a palace grand feasts are held; so in the ordinances noble feasts are provided for souls immortal, where they may eat abundantly of heavenly provisions.
XIII. The ARMOURY of the city. A beautiful piece is hanging up called the helmet--the helmet of salvation. Not far from the helmet is a breastplate--the breastplate of righteousness. Near the breastplate is a girdle or sash,with this inscription--truth. The next piece of armour is a pair of shoes with this name--preparation of the Gospel of peace. Next is the sword of the Spirit, which is the Word of God. The shield of faith.
XIV. The GARDEN of the city.
1. The walks in the garden. The walks of meditation and holy fellowship.
2. The fountains. The Lord Jesus Christ is the principal fountain. There is another fountain, called the consolation of the Holy Ghost; the water is delicious. All the inhabitants drink of it.
3. The flowers. There are the flowers of the promises and doctrines; they are odoriferous flowers, and never failing.
4. The trees. The tree of knowledge; not the tree of knowledge which was in Eden, but of knowledge and wisdom. There is not a poisonous tree in the garden. The tree of life, the Lord Jesus Christ, is there--whose leaves are for the healing of the nations.
XV. The BANK of this city. The name of this bank is written on the door; it is--the covenant of grace. It is so free, all may come and apply; and all who apply, receive. The bank, too, is very rich; and it is free for the poorest sinner. The Lord Jesus Christ is the Proprietor, and He is willing to give to poor sinners as much as they need. This bank cannot fail; it cannot break. Whatever is drawn out during the day, it is as full again at night. It is full of the unsearchable riches of Christ.
XVI. There is a GATE through which the inhabitants of the city pass, when they enter Heaven. It is the gate of death. There is a valley leading to the gate called the valley of the shadow of death. It is illuminated with the light of the Sun of Righteousness. Pious children pass through that valley, leaning on the arm of Jesus. (A. Fletcher, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v14 Isa_26:14-19; Isa_25:6-9
CHAPTER XXX
THE RESURRECTION
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Isa_26:14-19; Isa_25:6-9
GRANTED the pardon, the justice, the Temple and the God, which the returning exiles now enjoyed, the possession of these only makes more painful the shortness of life itself. This life is too shallow and too frail a vessel to hold peace and righteousness and worship and the love of God. St. Paul has said, "If in this life only we have hope in Christ, we are of all men most miserable." What avails it to have been pardoned, to have regained the Holy Land and the face of God, if the dear dead are left behind in graves of exile, and all the living must soon pass into that captivity, from which there is no return?
It must have been thoughts like these, which led to the expression of one of the most abrupt and powerful of the few hopes of the resurrection which the Old Testament contains. This hope, which lightens Isa_25:7-8, bursts through again-without logical connection with the context-in Isa_26:14-19.
The English version makes Isa_26:14 to continue the reference to the "lords," whom in Isa_26:13 Israel confesses to have served instead of Jehovah. "They are dead; they shall not live: they are deceased; they shall not rise." Our translators have thus intruded into their version the verb "they are," of which the original is without a trace. In the original, "dead" and "deceased" (literally "shades") are themselves the subject of the sentence-a new subject and without logical connection with what has gone before. The literal translation of Isa_26:14 therefore runs: "Dead men do not live; shades do not rise: wherefore Thou visitest them and destroyest them, and perisheth all memory of them." The prophet states a fact and draws an inference. The fact is, that no one has ever returned from the dead; the inference, that it is Gods own visitation or sentence which has gone forth upon them, and they have really ceased to exist. But how intolerable a thought is this in presence of the other fact that God has here on earth above gloriously enlarged and established His people (Isa_26:15). "Thou hast increased the nation, Jehovah; Thou hast increased the nation. Thou hast covered Thyself with glory; Thou hast expanded all the boundaries of the land." To this follows a verse (Isa_26:16), the sense of which is obscure, but palpable. It "feels" to mean that the contrast which the prophet has just painted between the absolute perishing of the dead and the glory of the Church above ground is the cause of great despair and groaning: "O Jehovah, in The Trouble they supplicate Thee; they pour out incantations when Thy discipline is upon them." In face of The Trouble and The Discipline par excellence of God, what else can man do but betake himself to God? God sent death; in death He is the only resource. Israels feelings in presence of The Trouble are now expressed in Isa_26:17: "Like as a woman with child that draweth near the time of her delivery writheth and crieth out in her pangs, so have we been before Thee, O Jehovah." Thy Church on earth is pregnant with a life, which death does not allow to come to the birth. "We have been with child; we have been in the pangs, as it were; we have brought forth wind; we make not the earth," in spite of all we have really accomplished upon it in our return, our restoration and our enjoyment of Thy presence-"we make not the earth salvation, neither are the inhabitants of the world born."
The figures are bold. Israel achieves, through Gods grace, everything but the recovery of her dead; this, which alone is worth calling salvation, remains wanting to her great record of deliverances. The living Israel is restored, but how meagre a proportion of the people it is! The graves of home and of exile do not give up their dead. These are not born again to be inhabitants of the upper world.
The figures are bold, but bolder is the hope that breaks from them. Like as when the Trumpet shall sound, Isa_26:19 peals forth the promise of the resurrection-peals the promise forth, in spite of all experience, unsupported by any argument, and upon the strength of its own inherent music. "Thy dead shall live! my dead bodies shall arise!" The change of the personal pronoun is singularly dramatic. Returned Israel is the speaker, first speaking to herself: "thy dead," as if upon the depopulated land, in face of all its homes in ruin, and only the sepulchres of ages standing grim and steadfast, she addressed some despairing double of herself; and secondly speaking of herself: "my dead bodies," as if all the inhabitants of these tombs, though dead, were still her own, still part of her, the living Israel, and able to arise and bless with their numbers their bereaved mother. These she now addresses: "Awake and sing, ye dwellers in the dust, for a dew of lights is Thy dew, and the land bringeth forth the dead."
If one has seen a place of graves in the East, he will appreciate the elements of this figure, which takes "dust" for death and "dew" for life. With our damp graveyards "mould" has become the traditional trappings of death; but where under the hot Eastern sun things do not rot into lower forms of life, but crumble into sapless powder, that will not keep a worm in life, "dust" is the natural symbol of death. When they die, men go not to feed fat the mould, but "down into the dust"; and there the foot of the living falls silent, and his voice is choked, and the light is thickened and in retreat, as if it were creeping away to die. The only creatures the visitor starts are timid, unclean bats, that flutter and whisper about him like the ghosts of the dead. There are no flowers in an Eastern cemetery; and the withered branches and other ornaments are thickly powdered with the same dust that chokes, and silences, and darkens all.
Hence the Semitic conception of the underworld was dominated by dust. It was not water nor fire nor frost nor altogether darkness, which made the infernal prison horrible, but that upon its floor and rafters, hewn from the roots and ribs of the primeval mountains, dust lay deep and choking. Amid all the horrors he imagined for the dead, Dante did not include one more awful than the horror of dust. The picture which the northern Semites had before them when they turned their faces to the wall was of this kind.
The house of darkness
The house men enter, but cannot depart from,
The road men go, but cannot return.
The house from whose dwellers the light is withdrawn,
The place where dust is their food, their nourishment clay.
The light they behold not; in darkness they dwell.
They are clothed like birds, all fluttering wings.
On the door and the gateposts, the dust lieth deep.
Either, then, an Eastern sepulchre, or this its infernal double, was gaping before the prophets eyes. What more final and hopeless than the dust and the dark of it?
But for dust there is dew, and even to graveyards the morning comes that brings dew and light together. The wonder of dew is that it is given from a clear heaven, and that it comes to sight with the dawn. If the Oriental looks up when dew is falling, he sees nothing to thank for it between him and the stars. If he sees dew in the morning, it is equal liquid and lustre; it seems to distil from the beams of the sun-"the sun, which riseth with healing under his wings." The dew is thus doubly "dew of light." But our prophet ascribes the dew of God, that is to raise the dead, neither to stars nor dawn, but, because of its Divine power, to that higher supernal glory which the Hebrews conceived to have existed before the sun, and which they styled, as they styled their God, by the plural of majesty: "A dew of lights is Thy dew." {Cf. Jam_1:17} As, when the dawn comes, the drooping flowers of yesterday are seen erect and lustrous with the dew, every spike a crown of glory, so also shall be the resurrection of the dead. There is no shadow of a reason for limiting this promise to that to which some other passages of resurrection in the Old Testament have been limited: a corporate restoration of the holy State or Church. This is the resurrection of its individual members to a community which is already restored, the recovery by Israel of her dead men and women from their separate graves, each with his own freshness and beauty, in that glorious morning when the Sun of righteousness shall arise, with healing under His wings-"Thy dew, O Jehovah!"
Attempts are so often made to trace the hopes of resurrection, which break the prevailing silence of the Old Testament on a future life, to foreign influences experienced in the Exile, that it is well to emphasise the origin and occasion of the hopes that utter themselves so abruptly in this passage. Surely nothing could be more inextricably woven with the national fortunes of Israel, as nothing could be more native and original to Israels temper, than the verses just expounded. We need not deny that their residence among a people, accustomed as the Babylonians were to belief in the resurrection, may have thawed in the Jews that reserve which the Old Testament clearly shows that they exhibited towards a future life. The Babylonians themselves had received most of their suggestions of the next world from a non-Semitic race; and therefore it would not be to imagine anything alien to the ascertained methods of Providence if we were to suppose that the Hebrews, who showed what we have already called the Semitic want of interest in a future life, were intellectually tempered by their foreign associations to a readiness to receive any suggestions of immortality, which the Spirit of God might offer them through their own religious experience. That it was this last, which was the effective cause of Israels hopes for the resurrection of her dead, our passage puts beyond doubt. Chapter 26 shows us that the occasion of these hopes was what is not often noticed: the returned exiles disappointment with the meagre repopulation of the holy territory. A restoration of the State or community was not enough: the heart of Israel wanted back in their numbers her dead sons and daughters.
If the occasion of these hopes was thus an event in Israels own national history, and if the impulse to them was given by so natural an instinct of her own heart, Israel was equally indebted to herself for the convictions that the instinct was not in vain. Nothing is more clear in our passage than that Israels first ground of hope in a future life was her simple, untaught reflection upon the power of her God. Death was His chastening. Death came from Him, and remained in His power. Surely He would deliver from it. This was a very old belief in Israel. "The Lord killeth and maketh alive; He bringeth down to Sheol and bringeth up." Such words, of course, might be only an extreme figure for recovery from disease, and the silence of so great a saint as Hezekiah about any other issue into life than by convalescence from mortal sickness staggers us into doubt whether an Israelite ever did think of a resurrection. But still there was Jehovahs almightiness; a man could rest his future on that, even if he had not light to think out what sort of a future it would be. So mark in our passage, how confidence is chiefly derived from the simple utterance of the name of Jehovah, and how He is hailed as "our God." It seems enough to the prophet to connect life with Him and to say merely, "Thy dew." As death is Gods own discipline, so life, "Thy dew," is with Him also.
Thus in its foundation the Old Testament doctrine of the resurrection is but the conviction of the sufficiency of God Himself, a conviction which Christ turned upon Himself when He said, "I am the Resurrection and the Life. Because I live, ye shall live also."
If any object that in this picture of a resurrection we have no real persuasion of immortality, but simply the natural, though impossible, wish of a bereaved people that their dead should today rise from their graves to share todays return and glory-a revival as special and extraordinary as that appearing of the dead in the streets of Jerusalem when the Atonement was accomplished, but by no means that general resurrection at the last day which is an article of the Christian faith-if any one should bring this objection, then let him be referred to the previous promise of immortality in chapter 25. The universal and final character of the promise made there is as evident as of that for which Paul borrowed its terms in order to utter the absolute consequences of the resurrection of the Son of God: "Death is swallowed up in victory." For the prophet, having in Isa_25:6 described the restoration of the people, whom exile had starved with a famine of ordinances, to "a feast in Zion of fat things and wines on the lees well refined," intimates that as certainly as exile has been abolished, with its dearth of spiritual intercourse, so certainly shall God Himself destroy death: "And He shall swallow up in this mountain" (perhaps it is imagined, as the sun devours the morning mist on the hills) "the mask of the veil, the veil that is upon all the peoples, and the film spun upon all the nations. He hath swallowed up death for ever, and the Lord Jehovah shall wipe away tears from off all faces, and the reproach of His people shall He remove from off all the earth, for Jehovah hath spoken it. And they shall say in that day, Behold, this is our God: we have waited for Him, and He shall save us; this is Jehovah: we have waited for Him; we will rejoice and be glad in His salvation." Thus over all doubts, and in spite of universal human experience, the prophet depends for immortality on God Himself. In Isa_26:3 our version beautifully renders, "Thou wilt keep him inperfect peace whose mind is stayed on Thee, because he trusteth in Thee." This is a confidence valid for the next life as well as for this. "Therefore trust ye in the Lord forever." Amen.
Almighty God, we praise Thee that, in the weakness of all our love and the darkness of all our knowledge before death, Thou hast placed assurance of eternal life in simple faith upon Thyself. Let this faith be richly ours. By Thine omnipotence, by Thy righteousness, by the love Thou hast vouchsafed, we lift ourselves and rest upon Thy word, "Because I live, ye shall live also." Oh, keep us steadfast in union with Thyself, through Jesus Christ our Lord. Amen.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 3, 7, 8, 9, 12, 13, 16, 19, 20 Isa_26:1-2. In that day shall this song be sung,…
DAYS OF DELIVERANCE
Isa_26:1-2. In that day shall this song be sung, &c.
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There are days in the history of God’s people when they specially need His interposing power. This is their prayer (Psa_30:10). This their glad confession (Psa_90:17). At such seasons of direct deliverance the natural expression of the heart is one of gladness. If the poetic faculty be strong within them, as in the case of the king of Israel, they sing in lyric splendour, as in Psalms 18.
1. That historic period referred to by the prophet Isaiah in this chapter was such a day. They had been marvellously protected from the invading Assyrian. His host had been smitten as by the blast of the Lord. When from the city walls they saw the thin relics of that grand army hasten away, then would this song of salvation be echoed through the city. When under the imperial protection of Cyrus the exiles returned to their own land, that was another day of deliverance. They rebuilt the temple and renewed the temple service. Then they sang in their own land, the land of Judah, the songs of Zion.
2. But the first great event in their history, the birthday of their nation, their deliverance from Egyptian bondage, was specially memorable as “that day.” And in every subsequent national deliverance, from the times of the Judges, all through the splendid leadership of David and the heroic days of the Maccabean brothers, that first deliverance seemed to be renewed, and the old song from the Red Sea shore was again chanted (Exo_15:6).
3. In the infant days of the Primitive Church, meeting then in the upper room in Jerusalem, when its two leaders, Peter and John, were seized and confronted with “their rulers, and elders, and scribes,” and sternly threatened “not to speak at all or teach in the name of Jesus.” That was a day of deliverance. Then was seen how gloriously transformed were these two Galilean fishermen under the inspiration of the Kingdom of Christ, how sublimely fit they were to lead the forlorn hope of the Church through the breach of Judaism and heathenism on to the conquest of the world. See Act_4:19-20; Act_4:23-24. How deeply and rapturously impressed was that little church with the conviction that the power of Him who had made heaven and earth was then resting on their own chiefs, and making them bold to speak “His name.” They shook the very walls of the room with the volume of their song: “We have a strong city; salvation will God appoint for walls and bulwarks.”
4. Another day of deliverance came to the early Church, when the cry of the primitive martyrs was heard (Rev_6:9-10). That “little season” soon passed, and their cry was answered; rest came to the martyred Church. No more holy men were thrown to the lions, no more delicate women thrust into caldrons of boiling pitch; the sword slept in its scabbard, and crucifixions were ended. Then the churches had rest, and this hymn was joyously sung. Since those early centuries, God’s Church has passed through many a fiery furnace, and has come out all the purer and all the stronger. And many a song of deliverance has floated up to heaven.
5. This season of gladness has been realised by God’s people individually.
(1.) When a consciousness of the forgiveness of sins has come. When in the temple of the soul this voice has been heard: “Thy sins are forgiven thee; go in peace.”
(2.) When the child of God has been delivered from some dark calamity, so threatening that no human help could deliver.
(3.) But the grandest deliverance is the final one. The best wine is kept for the last cup. When the death-river is crossed, and the crystal gates respond to the command, “Open ye the gates, that the righteous nation which keepeth the truth may enter in.” Then, when this corruptible has put on incorruption, and this mortal has put on immortality, when standing within that city where the wicked cease from troubling and the weary are at rest, will the redeemed of the Lord shout this song as never before: “We have a strong city, salvation will God appoint for walls and bulwarks.”—William Parkes.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. The Bible is pervaded by the teaching of…
Isa 26:9
I. The Bible is pervaded by the teaching of events. Isaiah is the inspired writer who lays most stress on this teaching. He is full of a great fall which is to come some day to all human pride, of a great ruin in prospect. He writes with this vision always before his eyes, and this great distant judgment of the fall of the world colours his descriptions of intermediate lesser judgments and events. He looks upon everything from this point of view. Through all the overthrows of kings and armies, of cities and governments, of high towers and fenced walls, he hears the last trumpet sounding. He says that the end will come at last, and that in the meantime every catastrophe that takes place in the world is a type of it. Isaiah is thus a teacher from events—from the course of things here. He tells men such events ought to make them sober and serious in spite of themselves—to chasten their vanity and levity, and to subdue their pride.
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II. Persons are apt too much to separate spirituality of mind from the teaching of ordinary life, and the lessons which the facts of this world convey. Undoubtedly the mind may be spiritualised without this teaching, and even before it can be had; at the same time, in the case of the great majority of men, the spiritual temper is not attained without this teaching. What a moral is there, for instance, in the fall of a great man! It puts us into a spiritual state of mind; it makes us, whether we will or no, religious for a short interval. The world thus rightly read and rightly apprehended becomes its own antidote. The world is the great tempter, but at the same time it is the great monitor. It is the great saddener, the great warner, the great prophet.
J. B. Mozley, Sermons Parochial and Occasional, p. 106.
References: Isa 26:9.—Spurgeon, Sermons, vol. i., No. 31. Isa 26:1—Homiletic Quarterly, vol. ii., p. 95. Isa 26:12.—H. Alfora, Quebec Chapel Sermons, vol. iii., p. 275. Isa 26:13.—Homiletic Quarterly, vol. i.,p. 531.
Isa 26:19
This passage is very mystical; and it may be a much higher than Isaiah who speaks; for "the testimony of Jesus is the spirit of prophecy," and then the words will contain the deepest evangelical meaning. "Thy dead men shall live," Christ says to His Church. And why? What are the means? How is the process? "Together with my dead body shall they arise."
I. Mark the great truth that argument contains. The natural body of the Lord Jesus Christ rose visible upon the earth; but that visible body was the symbol of another body, as real, but invisible. Of that body Christ is the head, and all His are members.
II. St. Peter tells us that the restored life of the buried body owes itself to the same source as that which is the spring in this world of the life of the dead soul. The Holy Ghost is made known to us in this as in other of His offices under the emblem of the dew.
III. It has been said, that the best test of a man’s character is how he wakes up in the morning. What a chorus of sweet melodies will that be, when every saint who has slept awakes to sing! Then shall we know what that means—the "song of Moses and the Lamb."
J. Vaughan, Fifty Sermons, 2nd series, p. 115.
References: Isa 26:19.—J. N. Norton, Old Paths, p. 252; Preacher’s Monthly, vol. viii., p. 184. Isa 26:20.—J. M. Neale, Sermons on Passages from the Prophets, vol. i.. p. 78. Isa 26:20, Isa 26:21.—Preacher’s Monthly, vol. iv., p. 355; H. P. Liddon, Old Testament Outlines, p. 186. 26—Parker, Christian World Pulpit, vol. xxxi., No. 168. Isa 27:3.—Spurgeon, Sermons, vol. xxv., No. 1464. Isa 27:5.—Preacher’s Monthly, vol. vi., p. 255.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv1, 3, 5
Isaiah
THE SONG OF TWO CITIES
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OUR STRONG CITY
Isa 26:1 - Isa 26:2.
What day is ‘that day’? The answer carries us back a couple of chapters, to the great picture drawn by the prophet of a world-wide judgment, which is followed by a burst of song from the ransomed people of Jehovah, like Miriam’s chant by the shores of the Red Sea. The ‘city of confusion,’ the centre of the power hostile to God and man, falls; and its fall is welcomed by a chorus of praises. The words of my text are the beginning of one of these songs. Whether or not there were any historical event which floated before the prophet’s mind is wholly uncertain. If there were a smaller judgment upon some city of the enemy, it passes in his view into a world-wide judgment; and my text is purely ideal, imaginative, and apocalyptic. Its nearest ally is the similar vision of the Book of the Revelation, where, when Babylon sank with a splash like a millstone in the stream, the ransomed people raised their praises.
So, then, whatever may have been the immediate horizon of the prophet, and though, there may have stood on it some historical event, the city which he sees falling is other than any material Babylon, and the strong city in which he rejoices is other than the material Jerusalem, though it may have suggested the metaphor of my text. The song fits our lips quite as closely as it did the lips from which it first sprang, thrilling with triumph: ‘We have a strong city; salvation will God appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in.’
There are three things, then, here: the city, its defences, its citizens.
I. The City.
Now, no doubt the prophet was thinking of the literal Jerusalem; but the city is ideal, as is shown by the bulwarks which defend, and by the qualifications which permit entrance. And so we must pass beyond the literalities of Palestine, and, as I think, must not apply the symbol to any visible institution or organisation if we are to come to the depth and greatness of the meaning of these words. No church which is organised amongst men can be the New Testament representation of this strong city. And if the explanation is to be looked for in that direction at all, it can only be the invisible aggregate of ransomed souls which is regarded as being the Zion of the prophecy.
But perhaps even that is too definite and hard. And we are rather to think of the unseen but existent order of things or polity to which men here on earth may belong, and which will one day, after shocks and convulsions that shatter all which is merely institutional and human, be manifested still more gloriously.
The central thought that was moving in the prophet’s mind is that of the indestructible vitality of the true Israel, and the order which it represented, of which Jerusalem on its rock was but to him a symbol. And thus for us the lesson is that, apart altogether from the existing and visible order of things in which we dwell, there is a polity to which we may belong, for ‘ye are come unto Mount Zion, the city of the living God,’ and that that order is indestructible. Convulsions come, every Babylon falls, all human institutions change and pass. ‘The kingdoms old’ are ‘cast into another mould.’ But persistent through them all, and at the last, high above them all, will stand the stable polity of Heaven, ‘the city which hath the foundations.’
There is a lesson for us, brethren, in times of fluctuation, of change of opinion, of shaking of institutions, and of new social, economical, and political questions, threatening day by day to reorganise society. ‘We have a strong city’; and whatever may come-and much destructive will come, and much that is venerable and antique, rooted in men’s prejudices, and having survived through and oppressed the centuries, will have to go; but God’s polity, His form of human society of which the perfect ideal and antitype, so to speak, lies concealed in the heavens, is everlasting. Therefore, whatsoever changes, whatsoever ancient and venerable things come to be regarded as of no account, howsoever the nations, like clay in the hands of the potter, may have to assume new forms, as certainly they will, yet the foundation of God standeth sure. And for Christian men in revolutionary epochs, whether these revolutions affect the forms in which truth is grasped, or whether they affect the moulds into which society is run, the only worthy temper is the calm, triumphant expectation that through all the dust, contradiction, and distraction, the fair city of God will be brought nearer and made more manifest to man. Isaiah, or whoever was the writer of these great words of my text, stayed his own and his people’s hearts in a time of confusion and distress, by the thought that it was only Babylon that could fall, and that Jerusalem was the possessor of a charmed, immortal life.
This strong city, the order of human society which God has appointed, and which exists, though it be hidden in the heavens, will be manifested one day when, like the fair vision of the goddess rising from amidst the ocean’s foam, and shedding peace and beauty over the charmed waves, there will emerge from all the wild confusion and tossing billows of the sea of the peoples the fair form of the ‘Bride, the Lamb’s wife.’ There shall be an apocalypse of the city, and whether the old words which catch up the spirit of my text, and speak of that Holy City as ‘descending from heaven’ upon earth, at the close of the history of the world, are to be taken, as perhaps they are, as expressive of the truth that a renewed earth is to be the dwelling of the ransomed or no, this at least is clear, that the city shall be revealed, and when Babylon is swept away, Zion shall stand.
To this city-existent, immortal, and waiting to be revealed-you and I may belong to-day. ‘We have a strong city.’ You may lay hold of life either by the side of it which is transient and trivial and contemptible, or by the side of it which goes down through all the mutable and is rooted in eternity. As in some seaweed, far out in the depths of the ocean, the tiny frond that floats upon the billow goes down and down and down, by filaments that bind it to the basal rock, so the most insignificant act of our fleeting days has a hold upon eternity, and life in all its moments may be knit to the permanent. We may unite our lives with the surface of time or with the centre of eternity. Though we dwell in tabernacles, we may still be ‘come to Mount Zion,’ and all life be awful, noble, solemn, religions, because it is all connected with the unseen city across the seas. It is for us to determine to which of these orders-the perishable, noisy and intrusive and persistent in its appeals, or the calm, silent, most real, eternal order beyond the stars-our petty lives shall attach themselves.
II. Now note, secondly, the defences.
‘Salvation will God appoint for walls and bulwarks.’ This ‘evangelical prophet,’ as he has been called, is distinguished, not only by the clearness of his anticipations of Jesus Christ and His work, but by the fulness and depth which he attaches to that word ‘salvation.’ He all but anticipates the New Testament completeness and fulness of meaning, and lifts it from all merely material associations of earthly or transitory deliverance, into the sphere in which we are accustomed to regard it as especially moving. By ‘salvation’ he means and we mean, not only negative but positive blessings. Negatively it includes the removal of every conceivable or endurable evil, ‘all the ills that flesh is heir to,’ whether they be evils of sin or evils of sorrow; and, positively, the investiture with every possible good that humanity is capable of, whether it be good of goodness, or good of happiness. This is what the prophet tells us is the wall and bulwark of his ideal-real city.
Mark the eloquent omission of the name of the builder of the wall. ‘God’ is a supplement. Salvation ‘will He appoint for walls and bulwarks.’ No need to say who it is that flings such a fortification around the city. There is only one hand that can trace the lines of such walls; only one hand that can pile their stones; only one that can lay them, as the walls of Jericho were laid, in the blood of His first-born Son. ‘Salvation will He appoint for walls and bulwarks.’ That is to say in a highly imaginative and picturesque form, that the defense of the City is God Himself; and it is substantially a parallel with other words which speak about Him as being ‘a wall of fire round about it and the glory in the midst of it.’ The fact of salvation is the wall and the bulwark. And the consciousness of the fact and the sense of possessing it, is for our poor hearts, one of our best defenses against both the evil of sin and the evil of sorrow. For nothing so robs temptation of its power, so lightens the pressure of calamities, and draws the poison from the fangs of sin and sorrow, as the assurance that the loving purpose of God to save grasps and keeps us. They who shelter behind that wall, feel that between them and sin, and them and sorrow, there rises the inexpugnable defense of an Almighty purpose and power to save, lie safe whatever betides. There is no need of other defenses. Zion
‘Needs no bulwarks,
No towers along the steep.’
God Himself is the shield and none other is required.
So, brethren, let us walk by the faith that is always confident, though it depends on an unseen hand. It is a grand thing to be able to stand, as it were, in the open, a mark for all ‘the slings and arrows of outrageous fortune’ and yet to feel that around us there are walls most real, though invisible, which permit no harm to come to us. Our feeble sense-bound souls much prefer a visible wall. We, like a handrail on the stair. Though it does not at all guard the descent, it keeps our heads from getting dizzy. It is hard for us, as some travellers may have to do, to walk with steady foot and unthrobbing heart along a narrow ledge of rock with beetling precipice above us and black depths beneath, and we would like a little bit of a wall of some sort, for imagination if not for reality, between us and the sheer descent. But it is blessed to learn that naked we are clothed, solitary we have a Companion, and unarmed we have our defenceless heads covered with the shadow of the great wing, which, though sense sees it not, faith knows is there. A servant of God is never without a friend, and when most unsheltered
‘From marge to blue marge
The whole sky grows his targe,
With sun’s self for visible boss,’
beneath which he lies safe.
‘Salvation will God appoint for walls and bulwarks,’ and if we realise, as we ought to do, His purpose to keep us safe, and His power to keep us safe, and the actual operation of His hand keeping us safe at every moment, we shall not ask that these defences shall be supplemented by the poor feeble earthworks that sense can throw up.
III. Lastly, note the citizens.
Our text is part of a ‘song,’ and is not to be interpreted in the cold-blooded fashion that might suit prose. A voice, coming from whom we know not, breaks in upon the first strain with a command, addressed to whom we know not-’Open ye the gates’-the city thus far being supposed to be empty-’that the righteous nation which keepeth the truth may enter in.’ The central idea there is just this, ‘Thy people shall be all righteous.’ The one qualification for entrance into the city is absolute purity.
Now, brethren, that is true in regard to our present imperfect denizenship within the city; and it is true in regard to men’s passing into it in its perfect and final form. As to the former, there is nothing that you Christian people need more to have dinned into you than this, that your continuance in the state of a redeemed man, with all the security and blessing that attach thereto, depends upon your continuing to be righteous. Every sin, every flaw, every dropping beneath our own standard in conscience of what we ought to be, has for its inevitable result that we are robbed for the time being of consciousness of the walls of the city being about us and of our being citizens thereof. ‘Who shall ascend into the hill of the Lord? And who shall stand in His holy place?’ The New Testament, as emphatically as the old psalm, answers,’ He that hath clean hands and a pure heart.’ ‘Let no man deceive you. He that doeth righteousness is righteous.’ There is no way by which Christian men here on earth can pass into and keep within the city of the living God, except they possess personal purity, righteousness of life, and cleanness of heart.
They used to say that Venice glass was so made that any poison poured into it shivered the vessel. Any drop of sin poured into your cup of communion with God, shatters the cup and spills the wine. Whosoever thinks himself a citizen of that great city, if he falls into transgression, and soils the cleanness of his hands, and ruffles the calm of his pure heart by self-willed sinfulness, will wake to find himself not within the battlements, but lying wounded, robbed, solitary, in the pitiless desert. My brother, it is ‘the righteous nation’ that ‘enters in,’ even here on earth.
I do not need to remind you how, admittedly by us all, that is the case in regard to the final form of the city of our God, into which nothing shall enter ‘that defileth, neither whatsoever worketh abomination or maketh a lie.’ Heaven can only be entered into hereafter by, as here and now it can only enter into, those who are pure of heart. All else there would shrivel as foul things born In the darkness do in the light, and be consumed in the fire. None but the pure can enter and see God.
‘The nation which keepeth the truth’-that does not mean adherence to any revelation, or true creed, or the like. The word which is employed means, not truth of thought, but truth of character; and might, perhaps, be better represented by the more familiar word in such a connection, ‘faithfulness.’ A man who is true to God, keeping up a faithful relation to Him who is faithful to us, he, and only he, will pass into, and abide in, the city.
Now, brethren, so far our text carries us, but no further; unless, perhaps, there may be a hint of something yet deeper in the next clause of this song. If any one asks, How does the nation become righteous? the answer may lie in the immediately following exhortation-’Trust ye in the Lord for ever.’ But whether that be so or not, if we want an answer to the questions, How can my stained feet be cleansed so as to be fit to tread the crystal pavements? how can my foul garments be so purged as not to be a blot and an eyesore, beside the white, lustrous robes that sweep along them and gather no defilement there? the only answer that I know of is to be found by turning to the final visions of the New Testament, where the spirit of this whole section of our prophet is reproduced. Again, Babylon falls amidst the songs of saints; and then, down upon all the dust and confusion of the crash of ruin, the seer beholds the Lamb’s wife, the new Jerusalem, descending from above. To his happy eyes its glories are unveiled, its golden streets, its open gates, its walls of precious stones, its flashing river, its peaceful inhabitants, its light streaming from the throne of God and of the Lamb. And when that vision passes, his last message to us is, ‘Blessed are they that wash their robes that they may enter through the gates into the city.’ None but those who wash their garments, and make them white in the blood of the Lamb, can, living, come unto the city of the living God, the heavenly Jerusalem; or, dying, can pass through the iron gate that opens to them of its own accord, and find themselves as day breaks in the street of the Jerusalem which is above.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 1. Salvation, etc.] the assurance of divine protection takes…
1. Salvation, etc.] the assurance of divine protection takes the place of material bulwarks.
4. Everlasting strength] RM 'a rock of ages.' Rock is applied as a title to God (Isa_30:29; Deu_32:4).
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5. Lofty city] the power hostile to God's people (Isa_24:10).
7. Uprightness] 'straightness,' implying freedom from impediment. Weigh] RV 'direct.'
8. In the way of thy judgments] i.e. in the way which God, by His judgments or decrees, set out for His people to walk in. The context (Isa_26:7) shows this to be the meaning. Thy name] i.e. the manifestation of thyself. The remembrance of thee] RV 'thy memorial,' a synonym for 'name': Exo_3:15.
9. Night] the season of meditation (Psa_4:4).
10. Carries on the thought of Isa_26:9. God's judgments are necessary, because His favour is ineffectual.
11. But they shall see, etc.] RV 'but they' (the adversaries) 'shall see thy zeal for the people' (Israel: cp. Isa_63:15.) 'and be ashamed; yea, fire shall devour thine adversaries.'
12. In us] RV 'for us.'
13. Other lords] the oppressors of Israel. Perhaps the prophet also has in mind the deities in whose name they professed to act. Make mention, etc.] i.e. celebrate Thy name in praise.
14. They are dead] i.e. the oppressors.
15. The nation] i.e. Israel. Thou hadst, etc.] RV 'thou hast enlarged all the borders of the land.'
18. The fruitlessness of human effort.
Fallen] i.e. been born.
19. Thy dead.. arise] RV 'Thy dead shall live; my dead bodies shall arise.' The pronouns 'thy' and 'my' both refer to Israel. The passage seems to imply that for God's people, as opposed to the heathen (Isa_26:14), the prophet expected a literal resurrection. Some think, however, that a national restoration, surpassing all expectation, is set forth under the figure of resurrection from the dead, as in Hos_6:2; Eze_37:1-10. Herbs] RM 'light': i.e. morning dew (Psa_110:3).
20. Israel may retire and be secure, while the divine judgments pass by.
21. Disclose her blood] so that it may cry for vengeance (Gen_4:10-11).
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv3, 19 (See Scofield "Psa 2:12")
trusteth
(See Scofield "Psa 2:12")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 26 Judah’s Glory Song
CHAPTER 26 Judah’s Glory Song
1. Praise for Jehovah’s faithfulness and mercies (Isa 26:1-6) 2. The experiences of waiting during the night (Isa 26:7-11) 3. The assurance of peace and deliverance (Isa 26:12-18) 4. Assurance of restoration and preservation (Isa 26:19-21) We call attention to verses 12-21. Annihilationists base upon these words the evil doctrine that the wicked are not raised, but destroyed. The fact, however, is that Isa 26:13 and Isa 26:14 do not teach a physical resurrection. The teaching is that the lordship of other nations over Israel is forever gone. No other lords will ever rise again to domineer over Israel.
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Death and resurrection are often used in the Old Testament as symbols of Israel’s national death and national resurrection. See Hos 6:2; Eze 37:1-28; Dan 12:2 and Isa 26:19 of the present chapter.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 11 The Church’s Song of Praise
The Church’s Song of Praise
v. 1. In that day, at the time of the final deliverance of the ransomed of God, shall this song be sung in the land of Judah, by the believers who have been preserved by the power of the Lord: We have a strong city, namely, the city of God, Psa 46:4, His holy Church; salvation will God appoint for walls and bulwarks, His redemption is established as a strong wall of exterior and interior defense, so that no enemy is able to penetrate inside and take away the blessings of the redeemed.
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v. 2. Open ye the gates, so the cry sounds down from the heavenly host, that the righteous nation which keepeth the truth, which was faithful to the Lord and His Word to the end, may enter in. All those who keep the covenant of faith are welcomed in the heavenly mansions.
v. 3. Thou, namely, Jehovah, wilt keep him in perfect peace whose mind is stayed on Thee, the peace of God which passeth all understanding resting upon all those who belong to the spiritual Israel and cling to Him in true faith, because he trusteth in Thee; and the Lord rewards such trust with a double measure of peace.
v. 4. Trust ye in the Lord forever, thus the chorus from heaven once more admonishes; for in the Lord JEHOVAH, the God of salvation, is everlasting strength, He is the Rock of Ages, whose strength overcomes all enemies;
v. 5. for He bringeth down them that dwell on high, casting down even the world-powers which presume to oppose Him; the lofty city, representing the wickedness of the unbelievers everywhere, He layeth it low, as shown in chapter 21; He layeth it low, even to the ground; He bringeth it even to the dust, 25:12.
v. 6. The foot shall tread it down, even the feet of the poor, and the steps of the needy, the very ones who formerly were trodden down by the tyrants of this world.
v. 7. The way of the just is uprightness, that being the basis of his entire conduct; Thou, Most Upright, namely, God, dost weigh the path of the just, literally, "dost roll his path," thereby making it possible for him to conduct himself uprightly. Thus all glory for the believer’s life of sanctification is given to God alone.
v. 8. Yea, in the way of Thy judgments, so the new strophe of the hymn begins, O Lord, have we waited for Thee, expecting Him to give proof of His justice over against all enemies; the desire of our soul is to Thy name and to the remembrance of Thee, namely, that He would reveal Himself in a deed which would cause men to call Him by His right name and to spread the right knowledge of Him. So deeply does this matter affect the prophet that he continues his hymn in the name of every individual believer.
v. 9. With my soul have I desired Thee in the night, in the time of affliction, which deprived him of rest; yea, with my spirit within me will I seek Thee early, confident that the morning would bring a happy deliverance; for when Thy judgments are in the earth, His punishments being intended to call sinners to repentance, the inhabitants of the world will learn righteousness, that conduct which is in agreement with the Word of God, the life of sanctification. Only the enemies of God, by a deliberate rejection of His grace, are excluded from this course.
v. 10. Let favor be showed to the wicked, yet will he not learn righteousness, a righteous, God-pleasing conduct; in the land of uprightness, where everything is done in harmony with the will of God, will he deal unjustly, being in no way in sympathy with the ideals of the just and good, and will not behold the majesty of the Lord, namely, in consequence of his willful rejection of God’s grace, on account of the perversity of his mind, which despises the goodness of God. If a man is lost, he has only himself to blame.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 7, 10, 11, 13, 15, 16, 18, 19, 20 In that day
In that day
"At that time"
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this song will be sung in the land of Judah
This can be stated in active form. AT: "the people in the land of Judah will sing this song" (See: Active or Passive)
We have a strong city
This refers to the city of Jerusalem.
God has made salvation its walls and ramparts
God's power to protect and save his people is spoken of as if his salvation were walls around a city. (See: Metaphor)
the righteous nation that keeps faith
Here "nation" represents the people. AT: "the righteous and faithful people" (See: Metonymy)
translationWords
Judah
save
gate
righteous
nation
faith
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 5, 6, 7, 8, 9, 10, 11, 15, 16, 17, 18, 19, 20, 21 26:1-21 This section of the Little Apocalypse (see study…
26:1-21 This section of the Little Apocalypse (see study note on 24:1–27:13) is a song of praise and a prayer for redemption.
26:1-6 The new community of God’s people is likened to the citizens of a city, securely held together by the Lord. They are righteous, faithful, peaceful, and trusting.
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26:1 Our city refers to Zion, the eternal city of God, where the Lord is present to protect and bless his people (see 1:8, 27; see also Ps 46). Zion stands in direct contrast to the “mighty cities” of the nations (Isa 25:2; 26:5), which are helpless and are brought down to “ruins.” • The walls of God’s salvation protectively enclose his people; no one can hurt them again.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.