Come, my people, enter into your rooms, and shut your doors behind you. Hide yourself for a little moment, until the indignation is past.
Parallel Translations
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Come, my people, enter into your rooms, and shut your doors behind you. Hide yourself for a little moment, until the indignation is past.
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Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast.
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Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself for a little moment, until the indignation be overpast.
Cross-references (24)
Passages linked to Isaiah 26:20 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 30:5 For his anger is but for a moment. His favor is for a lifetime. Weeping may stay for the night, but joy comes in the morning.
- Psalms 27:5 For in the day of trouble, he will keep me secretly in his pavilion. In the secret place of his tabernacle, he will hide me. He will lift me up on a rock.
- Isaiah 54:7-8 “For a small moment I have forsaken you, but I will gather you with great mercies. In overflowing wrath I hid my face from you for a moment, but with everlasting loving kindness I will have mercy on you,” says Yahweh your Redeemer.
- Matthew 6:6 But you, when you pray, enter into your inner room, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly.
- Psalms 91:4 He will cover you with his feathers. Under his wings you will take refuge. His faithfulness is your shield and rampart.
- Proverbs 18:10 Yahweh’s name is a strong tower: the righteous run to him, and are safe.
- Psalms 17:8 Keep me as the apple of your eye. Hide me under the shadow of your wings,
- 2 Corinthians 4:17 For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory,
- Psalms 32:7 You are my hiding place. You will preserve me from trouble. You will surround me with songs of deliverance.
- Isaiah 10:25 For yet a very little while, and the indignation against you will be accomplished, and my anger will be directed to his destruction.”
- Isaiah 51:4 “Listen to me, my people; and hear me, my nation, for a law will go out from me, and I will establish my justice for a light to the peoples.
- Psalms 91:1 He who dwells in the secret place of the Most High will rest in the shadow of the Almighty.
- Exodus 12:22-23 You shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two door posts with the blood that is in the basin. None of you shall go out of the door of his house until the morning. For Yahweh will pass through to strike the Egyptians; and when he sees the blood on the lintel, and on the two door posts, Yahweh will pass over the door, and will not allow the destroyer to come in to your houses to strike you.
- Psalms 31:20 In the shelter of your presence you will hide them from the plotting of man. You will keep them secretly in a dwelling away from the strife of tongues.
- Ezekiel 11:16 “Therefore say, ‘The Lord Yahweh says: “Whereas I have removed them far off among the nations, and whereas I have scattered them among the countries, yet I will be to them a sanctuary for a little while in the countries where they have come.” ’
- Psalms 143:9 Deliver me, Yahweh, from my enemies. I flee to you to hide me.
- Isaiah 32:18-19 My people will live in a peaceful habitation, in safe dwellings, and in quiet resting places, though hail flattens the forest, and the city is leveled completely.
- Isaiah 51:16 I have put my words in your mouth and have covered you in the shadow of my hand, that I may plant the heavens, and lay the foundations of the earth, and tell Zion, ‘You are my people.’ ”
- Genesis 7:1 Yahweh said to Noah, “Come with all of your household into the ship, for I have seen your righteousness before me in this generation.
- Psalms 57:1 Be merciful to me, God, be merciful to me, for my soul takes refuge in you. Yes, in the shadow of your wings, I will take refuge, until disaster has passed.
- Jeremiah 31:14 I will satiate the soul of the priests with fatness, and my people will be satisfied with my goodness,” says Yahweh.
- Genesis 7:16 Those who went in, went in male and female of all flesh, as God commanded him; then Yahweh shut him in.
- Jeremiah 7:23 but this thing I commanded them, saying, ‘Listen to my voice, and I will be your God, and you shall be my people. Walk in all the way that I command you, that it may be well with you.’
- Matthew 23:37 “Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often I would have gathered your children together, even as a hen gathers her chicks under her wings, and you would not!
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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Geneva Bible translators 1599 · Public Domain He exhorteth the faithful to be patient in their…
He exhorteth the faithful to be patient in their afflictions, and to wait upon God’s work.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 26:20 Come, my people, enter thou into thy…
Isa 26:20 Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast.
Ver. 20. Come, my people.] Thus God lovingly bespeaketh his, as leading them by the hand to a hiding place of his providing. So he shut up Noah in the ark, secured Lot in Zoar, hid Jeremiah and Baruch when sought for to the slaughter, bade Daniel to go away and rest before those great troubles foretold. {Dan 12:13} Augustine and Paraeus died a little before Hippo and Heidelberg were taken, so did Luther before the bloody wars of Germany. For Mr Brightman a pursuivant was sent a day or two after he was buried. {a} The burying place is not unfitly called κοιμητηριον, a resting room to the saints; the grave a "bed"; {Isa 57:2} the bier that carrieth men to it, Matteh, i.e., a pallet. {2Sa 3:31} Lyra and others by "chambers" here understand the graves, {compare Rev 6:11 Joh 16:33} those chambers of rest, and beds of down, to the bodies of the saints until the last day. There are those who by "chambers" will have meant the closets of God’s providence and protection, such as Pella was to the primitive Christians. Hitherto the saints are exhorted to retire till the storm be over, the enemy gone, the destroying angel passed over, {as Exo 12:12} possessing their souls in patience.
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As it were for a little moment.] Heb., A little of a moment. Nubecula est, cito transibit, as Athanasius said when persecuted by Julian, This storm will soon blow over, this indignation doth not transire, but pertransire, pass, but pass apace. {b}
{a} Life of King James, by Wilson.
{b} Sozom., lib. xv. cap. 5.
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 Having foretold the wonderful deliverance and great happiness of…
Having foretold the wonderful deliverance and great happiness of God’s people, and the utter destruction of their enemies, lest they should think they were now entering into the possession of this felicity, he adds what here follows, and intimates, that for the present they were to expect storms, and to prepare for them, and patiently to wait God’s time for the accomplishment of so great a mercy.
Enter thou into thy chambers, and shut thy doors about thee; withdraw thyself from the company and conversation of the wicked world, lest partaking with them in their sins thou dost also partake of their plagues; pour out thy prayers to God in thy closet, as this may be explained by comparing Mat 6:6; put thyself under the protection of my providence and grace by faith and prayer. He alludes to the common practice of men, who when there are storms or dangers abroad, betake themselves into their own houses or chambers for safety; or, as some think, to that history, Exo 9:19,20, or to that command of not going out of their houses, Exo 12:22, or to the like charge given to Rahab, as the condition of her preservation, Jos 2.
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For a little moment; whereby he intimates that all their afflictions, how long and tedious soever they may seem, are but short and momentary, in comparison of that happiness which is reserved for them.
The indignation; the dreadful effects of God’s anger, those sore judgments of God mentioned in the following verse.
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 These two verses are supposed not to belong to…
These two verses are supposed not to belong to the song which takes up the rest of the chapter, but to begin a new matter, and to be rather an introduction to the following chapter than the conclusion of this. Of whereas, in the foregoing song, the people of God had spoken to him, complaining of their grievances, here he returns an answer to their complaints, in which,
I. He invites them into their chambers (Isa 26:20): "Come, my people, come to me, come with me" (he calls them nowhere but where he himself will accompany them); "let the storm that disperses others bring you nearer together. Come, and enter into thy chambers; stay not abroad, lest you be caught in the storm, as the Egyptians in the hail," Exo 9:21. 1. "Come into chambers of distinction; come into your own apartments, and continue not any longer mixed with the children of Babylon. Come out from among them, and be you separate," Co2 6:17; Rev 18:4. If God has set apart those that are godly for himself, they ought to set themselves apart. 2. "Into chambers of defence, in which by the secresy or the strength of them you may be safe in the worst of times." The attributes of God are the secret of his tabernacle, Psa 27:5. His name is a strong tower, into which we may run for shelter, Pro 18:10. We must be faith find a way into these chambers, and there hide ourselves; that is, with a holy security and serenity of mind, we must put ourselves under the divine protection. Come, as Noah into the ark, for he shut the doors about him. When dangers are threatening it is good to retire, and lie hid, as Elijah did by the brook Cherith. 3. Into chambers of devotion. "Enter into thy closet, and shut thy door, Mat 6:6. Be private with God: Enter into thy chamber, to examine thyself, and commune with thy own heart, to pray, and humble thyself before God." This work is to be done in times of distress and danger; and thus we hide ourselves, that is, we recommend ourselves to God to hide us, and he will hide us either under heaven or in heaven. Israel must keep within doors when the destroying angel is slaying the first-born of Egypt, else the blood on the door-posts will not secure them. So must Rahab and her family when Jericho is being destroyed. Those are most safe that are least seen. Qui bene latuit, benevixit - He has lived well who has sought a proper degree of concealment.
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II. He assures them that the trouble would be over in a very short time, that they should not long be in any fright or peril: "Hide thyself for a moment, the smallest part of time we can conceive, like an atom of matter; may, if you can imagine one moment shorter than another, it is but for a little moment, and that with a quasi too, as it were for a little moment, less than you think of. When it is over it will seem as nothing to you; you will wonder how soon it is gone. You shall not need to lie long in confinement, long in concealment. The indignation will presently be over-past; that is, the indignation of the enemies against you, their persecuting power and rage, which force you to abscond. When the wicked rise, a man is hid. This will soon be over; God will cut them off, will break their power, defeat their purposes, and find a way for your enlargement." When Athanasius was banished from Alexandria by an edict of Julian, and his friends greatly lamented it, he bade them be of good cheer. Nubecula est quae cito pertransibit - It is a little cloud, that will soon blow over. You shall have tribulation ten days; that is all, Rev 2:10. This enables God's suffering people to call their afflictions light, that they are but for a moment.
III. He assures them that their enemies should be reckoned with for all the mischief they had done them by the sword, either of war or persecution, Isa 26:21. The Lord will punish them for the blood they have shed. Here is, 1. The judgment set, and process issued out: The Lord comes out of his place, to punish the inhabitants of the earth for their iniquity, in giving such disturbance to all about them. There is a great deal of iniquity among the inhabitants of the earth; but though they all combine in it, though hand join in hand to carry it on, yet it shall not go unpunished. Besides the everlasting punishment into which the wicked shall go hereafter, there are often remarkable punishments of cruelty, oppression, and persecution, in this world. When men's indignation is over-past, and they have done their worst, let them then expect God's indignation, for he sees that his day is coming, Psa 37:13. God comes out of his place to punish. He shows himself in an extraordinary manner from heaven, the firmament of his power, from the sanctuary, the residence of his grace. He is raised up out of his holy habitation, where he seemed before to conceal himself; and now he will do something great, the product of his wise, just, and secret counsels, as a prince that goes to take the chair or take the field, Zac 2:13. Some observe that God's place is the mercy-seat; there he delights to be; when he punishes he comes out of his place, for he has no pleasure in the death of sinners. 2. The criminals convicted by the notorious evidence of the face: The earth shall disclose her blood; the innocent blood, the blood of the saints and martyrs, which has been shed upon the earth like water, and has soaked into it, and been concealed and covered by it, shall not be brought to light, and brought to account; for God will make inquisition for it, and will give those that shed it blood to drink, for they are worthy. Secret murders, and other secret wickednesses, shall be discovered, sooner or later. And the slain which the earth has long covered she shall no longer cover, but they shall be produced as evidence against the murderers. The voice of Abel's blood cries from the earth, Gen 9:10, Gen 9:11; Job 20:27. Those sins which seemed to be buried in oblivion will be called to mind, and called over again, when the day of reckoning comes. Let God's people therefore wait awhile with patience, for behold the Judge stands before the door.
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 Come, my people, enter thou into thy chambers,.... These…
Come, my people, enter thou into thy chambers,.... These words are either to be connected with the preceding verse Isa 26:19, and considered as a part of the song; and then the design of them is, to let the people of God know that there would be times of great trouble and distress, previous to that glorious one before mentioned; whether it is to be understood of a spiritual resurrection, the conversion of Jews and Gentiles in the latter day, which the judgments on antichrist will antecede, Rev 19:2 or of the first resurrection, upon the coming of Christ, Dan 12:1 and therefore should expect such a time of trouble, and concern themselves for shelter and security: or else, the song being finished, as is generally thought; in the last verse Isa 26:19, these words begin a new subject, and should a new chapter, in which it is foretold what punishment would be inflicted on a wicked world; and therefore, to comfort the Lord's people that should dwell among them, and to let them know what provision was made for their retreat and safety, and where they might be secure during the storm, these words are delivered out; in which the Lord addresses his people in a very kind and tender manner, claiming an interest in them, and expressing great affection for them, and concern for their welfare: "my people", whom I have loved with an everlasting love, chosen to be a special people above all people, made a covenant with them in my Son, and redeemed them by his blood, and called them by my Spirit and grace; "come", away from the wicked, be separate from them, have no fellowship with them; much the same with that in Rev 18:4 and referring to the same time, "come out of her, my people", &c. or "come" to me, who have been the dwelling place of my people in all generations, a strong habitation, to which they may continually resort, Psa 90:1 or "come" along with me, I will lead you to a place where you may be safe; as he did Noah and his family into the ark, to which there may be an allusion, Gen 7:1,
enter thou into thy chambers; alluding to persons abroad in the fields, who, when they perceive a storm coming, make haste home, and get into their houses, and into the more retired and safer parts of them, till it is over; or to the Israelites, who kept within the doors, while the destroying angel passed through the land of Egypt; or to Rahab and her family being within her house, when Jericho was destroyed: these "chambers" may be taken literally for places of prayer and devotion; prayer being very proper to have recourse unto in times of trouble, and which as it should be performed by single persons privately, Mat 6:6 which text is a comment on this; and perhaps respect may be had to the manner of the performance of it by societies, in times of great persecution; so it is the safety of God's people; and there is nothing better for them, in times of trouble, than to commit themselves to God in prayer, and to his divine protection: and it may be that God himself, and the perfections of his nature, are here meant by "chambers"; his name is a strong tower, whither the righteous run and are safe, Pro 18:10 and every perfection in him is as a chamber in this tower, where the saints betaking themselves may securely lodge, till the trouble is over; as the everlasting love of God, which changes not, and therefore the sons of Jacob are not consumed; the faithfulness of God, in his covenant and promises, which never fails; and his power, in which they are kept, as in a garrison, Pe1 1:5 and these chambers may not be unfitly applied to Christ and to his blood and righteousness, who is a hiding place from the wind, and a covert from the storm, a strong hold for prisoners of hope; in whose person are rest, peace, and safety in the midst of trouble; whose righteousness secures from condemnation and wrath; and not good works, as the Targum, which it says will protect in a time of distress; but the righteousness of Christ will, as also his precious blood; which was typified by the blood of the passover lamb, sprinkled on the door posts of the Israelites, whereby they were preserved by the destroying angel; and was signified by the scarlet thread in Rahab's window, the token by which her house was known, and so all in it saved. The general design of the words is to exhort the people of God to a composed and tranquil state of mind; to calmness, quietness, and rest, while the judgments of God were upon the earth; to be still and easy, whatever hurly burleys there were in the world; to commit themselves to God, and look upon themselves safe and secure, under his providence and protection. Some of the ancients, by "chambers", understand the graves, and not amiss; especially if the words are to be considered in connection with the preceding, thus, since the dead saints will arise as sure as Christ is risen, and in like manner as he, and those that sleep in the dust of the earth will awake and sing, then do not be afraid of death and the grave; enter here, as into your bedchambers; where, being taken away from the evil to come, you will enter into peace, lie down and rest on your beds, in the utmost secrecy and safety, until the resurrection morn; while storms of divine wrath fall upon a wicked and ungodly world; see Isa 57:1,
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and shut thy doors about thee; a phrase expressive of safety and secrecy, and may be applied to the several things above mentioned:
hide thyself as it were for a little moment, until the indignation be overpast; not the indignation of Satan, or of wicked persecutors against the saints, but the indignation of God; and that not upon his own people, or on the Jewish nation, but on a wicked world; not in hell, for that will be everlasting, and never over, and much less be only for a little moment; but as it will be in time, and fall upon all the nations of the world, and especially the Romish antichrist, and the antichristian states; and refers chiefly to the seven vials of God's wrath, which will be poured forth upon them; which, when they begin, will soon be over; see Isa 34:2 and so will be the burning of the world, the last instance of God's indignation on earth, it will soon be at an end; and, in the meanwhile, the saints will be with Christ in the air; and those troubles, in which the people will be involved before happy times come, will be very short; as indeed all their afflictions are but for a moment, a little moment; the temptation that will come upon all the earth, to try the inhabitants of it, will be but an hour; and the slaying of the witnesses, and their lying slain, will be but three days and a half; this time of trouble will be shortened for the elect's sake, Mat 24:21 compare with this Psa 57:1.
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 Shut thy doors - Withdraw thyself from the world,…
Shut thy doors - Withdraw thyself from the world, and pour out thy prayers to God in thy closet. Indignation - The dreadful effects of God's anger, mentioned in the following verse.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 20. Come, my people, enter thou into thy…
Verse 20. Come, my people, enter thou into thy chambers] An exhortation to patience and resignation under oppression, with a confident expectation of deliverance by the power of God manifestly to be exerted in the destruction of the oppressor. It seems to be an allusion to the command of Moses to the Israelites, when the destroying angel was to go through the land of Egypt, "not to go out at the door of their houses until the morning;" Ex 12:22. And before the passage of the Red Sea: "Fear ye not, stand still, and see the salvation of JEHOVAH. JEHOVAH shall fight for you, and ye shall hold your peace," Ex 14:13-14.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Isa 26:20-21. Come, my people, &c. — These two…
Isa 26:20-21. Come, my people, &c. — These two verses are supposed not to belong to the song which takes up the preceding part of the chapter, but to be an address of the prophet to the people of God on the contents of it. Having foretold their wonderful deliverance, and the utter destruction of their enemies, lest they should suppose that these predictions would immediately begin to be fulfilled, and thereby should meet with a disappointment, which might shake their faith respecting the future fulfilment of them, he here warns them that they must first expect storms, and exhorts them to prepare for them, and patiently to wait God’s time for the accomplishment of his promises. Enter thou into thy chambers, &c. — Withdraw thyself from the company and conversation of the people of the world, lest, partaking with them in their sins, thou shouldst also partake of their plagues; and shut thy doors about thee — Separate and seclude thyself, as far as may be, from men and things, and give thyself up to meditation on these awful dispensations of divine justice and mercy, and to prayer. Having entered into thy closet, and shut thy door, pour out thy supplications and intercessions before thy Father, who seeth in secret. Hide thyself, as it were — In this time of danger and calamity, when the judgments of God are so awfully abroad in the earth, put thyself under the protection of his providence and grace, by faith and prayer. He alludes to the common practice of men, who, when there are storms or dangers abroad, betake themselves to their houses or chambers for safety: or, it may be, to the history, Exo 9:19-20; or, to the command of Moses to the Israelites, (Exo 12:22,) not to go out of the doors of their houses: while the destroying angel was going through the land of Egypt; or, to the like charge given to Rahab, as the condition of her preservation, Joshua 2. For a little moment — Whereby he intimates, that all their afflictions, how long and tedious soever they might seem, were but short and momentary in comparison of that happiness which was reserved for them; until the indignation be overpast — The dreadful effects of God’s anger, mentioned in the next verse. For the Lord cometh out of his place — Cometh down from heaven, which, in Scripture, he is frequently said to do, when he undertakes any great and glorious work, either of delivering his people or destroying their enemies. The expression is borrowed from the manner of princes, who come out of their palaces either to sit in judgment, or to fight against their enemies, both which things God is here represented as doing. To punish the inhabitants of the earth — All the enemies of God and of his people; for their iniquity — For all their sins, and especially for oppressing and persecuting his church. The earth also shall disclose her blood — The innocent blood which hath been shed upon the earth shall be brought to light, and shall be severely revenged upon the murderers.
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 Come, my people - This is an epilogue (Rosenmuller),…
Come, my people - This is an epilogue (Rosenmuller), in which the choir addresses the people, and entreats them to be tranquil during that convulsion by which their oppressors would be punished, and the way made for their deliverance. The image is taken from seeking a shelter when a storm rages, until its fury is spent. The address is to the captive Jews in Babylon. The tempest that would rage would be the wars and commotions by which Babylon was to be overthrown. While that storm raged, they were exhorted to be calm and serene.
Enter thou into thy chambers - Into places of retirement, where the storm of indignation on your enemies shall not reach or affect you.
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Hide thyself as it were ... - Do not mingle in the scenes of battle, lest you should partake of the general calamity.
For a little moment - Implying that the war would not rage long. Babylon was taken in a single night (see the notes at Isa. 13; 14), and the call here is for the people of God to be calm while this battle should rage in which the city should be taken.
Until the indignation ... - Not, as Lowth supposes, the indignation of God against his people, but the storm of his indignation against their enemies the Babylonians. That would be soon ‘overpast,’ the city would be taken, the storms of war would cease to rage, and then they would be delivered, and might safely return to their own land.
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 Away, and Cambyses be destroyed, Ezechiel xxxviii. 11. (Calmet)
Away, and Cambyses be destroyed, Ezechiel xxxviii. 11. (Calmet)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain enter . . . chambers--When God is about to…
enter . . . chambers--When God is about to take vengeance on the ungodly, the saints shall be shut in by Him in a place of safety, as Noah and his family were in the days of the flood (Gen 7:16), and as Israel was commanded not to go out of doors on the night of the slaying of the Egyptian first-born (Exo 12:22-23; Psa 31:20; Psa 83:3). The saints are calmly and confidently to await the issue (Exo 14:13-14).
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 20. The foregoing song now ends, and Isaiah again…
20. The foregoing song now ends, and Isaiah again speaks as a prophet. While judgment passes on the world hostile to Israel, Israel, restored to Zion in vision, is called to silent adoration and prayer.
Come… into thy chambers — The last great victories are not achieved. Not yet is the time for final triumph. The rage of the enemy is not yet over. Be circumspect, cautious, prayerful, till the trial ceases.
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Indignation — God’s wrath against the Babylonians and all enemies of his people. The Jews, though confident of ultimate triumph, are not to be jubilant prematurely, but to wait till the retributive storm be overpast.
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 20. enter … and shut thy doors about thee]…
20. enter … and shut thy doors about thee] Mat_6:6. There is nothing, however, to suggest that the words here are a summons to secret prayer. until the indignation be overpast] Job_14:13; Dan_11:36.
20, 21. The storm of judgment is about to burst on the world, but it will be of short duration; let the people seclude themselves in the privacy of their chambers and wait for a glorious salvation (cf. Zep_2:3; Dan_12:13).
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 (20) Come, my people, enter thou into thy chambers.—The…
(20) Come, my people, enter thou into thy chambers.—The vision of the judgments and the glory of the future leads the prophet to his work as a preacher of repentance in the present. His people also need the preparation of silent and solitary prayer (Mat_6:6; Psa_27:5; Psa_31:21). As men seek the innermost recesses of their homes while the thunderstorm sweeps over the city, so should they seek God in that solitude till the great tempest of His indignation has passed by.
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 Come, my people... into thy chambers. As when a…
Come, my people... into thy chambers. As when a storm comes, prudence counsels men to seek shelter, (Exo_9:19) so now the prophet advises his people to put themselves under cover during the coming tempest. His meaning, probably, is that they should retire into the privacy of communion with God, withdrawing from public affairs and the distractions of a worldly life. Shut thy doors about thee. (comp. 2Ki_4:33 Mat_6:6) For a little moment. (so in Isa_10:25; and again in Isa_54:7, Isa_54:8) God"s estimate of time, we must remember, is not as man"s. (Psa_90:4 2Pe_3:8)
The duty of retirement.
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There are periods in a nation"s history, and there are times in a good man"s life, when it is well to hear and wise to heed the admonition, "Enter thou into thy chambers, and shut thy doors about thee." We may let this language suggest to us that we should
I MAKE TIME FOR DEVOUT REFLECTION. In busy, outwardly active times, when there is an imperious demand on every hand for "work," there is urgent need that this counsel should be given and be taken. Enter into the chamber of solemn and sacred meditation; consider what is your present spiritual condition; estimate the progress you are making in your course; reflect upon the swift and steady passage of your life; realize that the time is not far off when all earthly interest will be nothing, and when it will be everything to know that the righteous Judge is well pleased with the witness you are bearing and the work you are doing.
II COMPEL EACH DAY TO YIELD ITS HOUR OF DIRECT INTERCOURSE WITH GOD. We cannot live, spiritually, on public devotion. Nothing will nourish the soul in the absence of private, individual fellowship with God. "Enter into thy closet, and when thou hast shut thy door, pray... in secret". (Mt 6) The most pressing cares, domestic, or official, or public, will not excuse the neglect of private communion with God. If Daniel, with all the cares of Babylon upon him, found time to pray three times a day regularly, (Dan_6:10) we can compel our duties to make room for devotion. Every day let God speak to us, and let us speak to him, within the shut doors of our own chamber.
III TAKE UP THE ATTITUDE OF REVERENT EXPECTATION. There are times when man can do nothing more than he has done, and all that is left is patient waiting for God. "And now, Lord, what wait I for? My hope is in thee." This may be the attitude:
1. Of the diligent, waiting God"s increase on his industry.
2. Of the disciplined, waiting God"s crowning of his patience; whether of the embarrassed, of the sick, or of the defamed. It is to these that the words of the text are most applicable; for it is they who are to wait for a little while, "until the indignation be overpast," i.e. until the hour of deliverance is fully come, and the work of redemption has been wrought. But we may also regard this as the attribute:
3. Of the co-worker with Christ, waiting the Divine blessing on his zeal. C.
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 Come, My people, enter thou into thy chambers
Isa_26:20-21
Come, My people, enter thou into thy chambers
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A gracious invitation
I.
THE FORM OF THE INVITATION, including in it the qualified subject. Come, My people. Gods own peculiar people, who have chosen God for their protection, and resigned up themselves sincerely to Him in the covenant, are the persons here invited, the same which He before called the righteous nation that kept the truth (Isa_26:2). He means those that remained faithful to God in Babylon. The form of invitation is full of tender compassion. Come, My people. Like a tender father who sees a storm coming upon his children in the fields, and takes them by the hand.
II. THE PRIVILEGE INVITED TO. Enter thou into thy chambers. The Divine attributes engaged in the promises and exercised or actuated in the providences of God--these are the sanctuaries of Gods people in days of trouble.
III. A NEEDFUL CAUTION far the securing of this privilege to ourselves in evil times. Shut thy doors about thee. Care must be taken that no passage be left open for the devil to creep in after us, and drive us out of our refuge; for so it falls out too often with Gods people when they are at rest in Gods name or promises. Satan creeps in by unbelieving doubts and puzzling objections, and heats them out of their refuge back again into trouble.
IV. Note with what ARGUMENTS OR MOTIVES they are pressed to betake themselves to this refuge.
1. A supposition of a storm coming. The indignation of God will fall like a tempest; this is supposed in the text, and plainly expressed in the words following.
2. Though His indignation fall like a storm, yet it will not continue long; better days and more comfortable dispensations will follow. (J. Flavel.)
The righteous mans refuge
Doctrine--That the attributes, promises, and providences of God are the chambers of rest and security in which His people are to hide themselves when they foresee the storms of His indignation coming upon the world. Propositions--
1. That there times and seasons appointed by God for the pouring out of His indignation upon the world.
2. That Gods own people are concerned in, and ought to be affected with, those judgments.
3. That God hath a special and particular care of His people in the days of His indignation.
4. That God usually premonishes the world, especially His own people, of His judgments before they befall them.
5. That Gods attributes, promises, and providences are prepared for the security of His people, in the greatest distresses that befall them in the world.
6. That one but Gods people are taken into those chambers of security, or can expect His special protection in evil times. For the right stating of this proposition, three things must be heedfully regarded--
(1) That all good men are not always exempted from the stroke of outward calamities.
(2) That all wicked men are not always exposed to external miseries Ecc_7:15).
(3) But none but the people of God have right, by promise, to His special protection in evil days; that all such shall either be preserved from the stroke of calamities, or from the deadly sting, namely, eternal ruin by them. (J. Flavel.)
Chambers for Gods people
Let us view our chambers, and see how well God hath provided for His children in all the distresses that befall them in this world.
I. The first chamber which comes to be opened as a refuge to distressed believers in a stormy day is the attribute of DIVINE POWER.
1. Consider the power of God in itself. Omnipotent, supreme, everlasting.
2. In the vast extent of its operations. You will find it working beyond the line
(1) of creature power;
(2) of creature expectation;
(3) of human probability.
3. In its relation to the promises. If the power of God be the chamber, it is the promise of God which is that golden key that opens it. If we win consult the Scriptures, we shall find the almighty power of God made over to His people by promise, for many excellent ends and uses in the day of their trouble.
4. As it is continually opened by the hand of Providence, to receive and secure the people of God in all their dangers (2Ch_16:9).
II. The next chamber of Divine protection into which I shall lead you is, THE INFINITE WISDOM OF GOD--the original, essential, perfect, only wisdom. The wisdom of God makes advantage out of your troubles.
1. In fortifying your souls and bodies with suitable strength when any eminent trial is intended for you (2Co_1:5).
2. The wisdom of God can, and often doth, make your very troubles and sufferings so many ordinances to strengthen your faith and fortify your patience.
III. A third chamber of safety for the saints refuge is, THE FAITHFULNESS OF GOD--His sincerity, firmness, and constancy in performing His word to His people in all times and cases. Let us behold with delight the faithfulness of God making good six sorts of promises to His people in the days of their affliction and trouble, namely, the promises of--
1. Preservation.
2. Support.
3. Direction.
4. Provision.
5. Deliverance.
6. Ordering and directing the event to their advantage.
IV. The faithfulness of God leads into a fourth much like unto it, namely, THE UNCHANGEABLENESS OF GOD.
V. THE CARE OF GOD FOR HIS PEOPLE in times of trouble is the fifth chamber of rest. It is--
1. A fatherly care.
2. An universal care, watching over all His people, in all ages, places, and dangers.
3. Assiduous and continual (Lam_3:22-23).
4. Exceeding tender (Isa_49:15).
5. Seasonable.
VI. THE LOVE OF GOD is a resting place to believing souls. (J. Flavel.)
Trust in Gods protection induces calmness
The heart of a good man should at all times be like the higher heavens, serene, tranquil, and clear, whatever thunders and lightnings, storms and tempests trouble and terrify the lower world. If a man have a good roof over his head, where he can sit dry and warm, what need he trouble himself to hear the winds roar, see the lightnings flash, and the rains pour down without doors? Why, this is thy privilege, Christian (Isa_32:2). (Chrysostom.)
Religious retirement
The retreat from the world which the Scripture recommends, is temporary and not total; it is advised, not indeed that we become disjoined from the world, but that we may be the fitter for intercourse with it.
I. RETIREMENT IS EMINENTLY FAVOURABLE TO SELF-EXAMINATION. It is only by a searching inquiry into the purity of his motives, and the tendencies of his actions, that the Christian can be enabled to discern and correct what in them has been amiss, and to walk worthily of the high vocation, whereunto he hath been called.
II. RETIREMENT IS FAVOURABLE TO THE CHRISTIAN, INASMUCH AS IT ENABLES HIM TO RECOVER THAT SPIRITUAL TONS OF MIND SO ESSENTIAL TO HIS HAPPINESS, which, in his unavoidable collision with the world, must necessarily have been disturbed, as well as to take off that tendency to evil which its presence always generates. As the health of the plant is affected by its soil, and the nature of the animal by the pasture on which he feeds and couches, so must the character of man catch a line from what is immediately about him, and his mind be tinged by the circumstances in which it lives and has its being. But in solitude we are in a world of our own, where we can to a great extent command our ideas and feelings.
III. RETIREMENT IS FAVOURABLE TO THE CHRISTIAN, AS AN OPPORTUNITY FOR PRAYER.
IV. RETIREMENT IS EMINENTLY FAVOURABLE FOR THE CONTEMPLATION OF GOD.
V. RETIREMENT IS FAVOURABLE FOR THE CONTEMPLATION OF THE SUFFERINGS AND LOVE OF HIM WHO HATH BROUGHT LIFE AND IMMORTALITY TO LIGHT, THROUGH THE GOSPEL.
VI. RETIREMENT IS FAVOURABLE FOR THE CONTEMPLATION OF YOUR ETERNAL DESTINY. (Essex Congregational Remembrancer.)
The advantages of religious retirement
Although man was made for action, he was also intended for contemplation. There is a time when solitude has a charm for the soul; when weary of the world, its follies and its cares, we love to be alone, and in silence to commune with our heart. Such a retirement, when devoted to pious purposes, is highly useful to man, and most acceptable to God.
I. RELIGIOUS RETIREMENT TAKES OFF THE IMPRESSION WHICH THE NEIGHBOURHOOD OF EVIL EXAMPLE HAS A TENDENCY TO MAKE UPON THE MIND.
II. THIS DEVOUT RETIREMENT IS FAVOURABLE FOR FIXING PIOUS PURPOSES IN THE MIND AND STRENGTHENING OUR HABITS OF VIRTUE.
III. BY MEANS OF RELIGIOUS RETIREMENT THOU WILT BE BROUGHT TO THE KNOWLEDGE OF THYSELF. Here wisdom begins.
IV. RETIREMENT AND MEDITATION WILL OPEN A SOURCE OF NEW AND BETTER ENTERTAINMENT THAN YOU MEET WITH IN THE WORLD. You will soon find that the world does not perform what it promises. The circle of earthly enjoyments is narrow, the career of sensual pleasure is soon run, and when the novelty is over, the charm is gone. But the wise man has treasures within himself. (J. Logan, F. R. S.)
The hour of solitude
The hour of solitude is the hour of meditation. He communes with his heart alone. He reviews the actions of his past life. He corrects what is amiss. He rejoices in what is right, and, wiser by experience, lays the plan of his future life. The great and the noble, the wise and the learned, the pious and the good, have been lovers of serious retirement. On this field the patriot forms his schemes, the philosopher pursues his discoveries, the saint improves himself in wisdom and goodness. Solitude is the hallowed ground which religion in every age has adopted as its own. There her sacred inspiration is felt, and her holy mysteries elevate the soul; there devotion lifts up the voice; there falls the tear of contrition; there the heart pours itself forth before Him who made, and Him who redeemed it. Apart from men, you live with nature, and converse with God. (J. Logan, F. R. S.)
Enter thou into thy chambers
The entering rote the chambers may, not improbably, allude to the command that the children of Israel should not go out during the night of the destruction of the first born of Egypt. (Sir E. Strachey, Bart.)
Duty of reflection on Gods judgments
I. THE PEOPLE ADDRESSED. My people.
1. The Lord addresses, in these words, all, in general, who profess His name, and are named from Him; who receive His Word as the rule of their faith and practice; who attend His ordinances, and use the means of grace.
2. Therefore His true people are more especially meant in this passage. But who are these! They are described by St. Peter, who, having termed them a chosen generation, a royal priesthood, a holy nation, a peculiar people, says, they are translated out of darkness into His marvellous light.
II. THE ADVANCE HE GIVES THEM. Come, My people. Come to Me, and--
1. Make confession.
2. Utter your complaint.
3. Exercise trust and dependence upon Me.
4. Praise Me for My long suffering and mercies, and devote thyself to Me afresh. Come with Me into thy chambers. The word means retired, secret, and safe places. Let the storm which disperses others bring you nearer together, to Me and to each other (Henry). Withdraw into the changers of defence. The attributes of God are the secret of His tabernacle (Psa_27:5). His name is a strong tower (Pro_18:10).
III. THE REASON OF THIS ADVICE (Isa_26:21). God comes out of His place when He shows Himself in an extraordinary manner from heaven. The expression is borrowed from the usage of princes who come out of their palaces, either to sit in judgment, or to fight against their enemies. (J. Benson, D. D.)
Gods care for His people
Suppose your child is out of doors, and you see danger--a storm gathering, or something about to cross his path that may be fatal to him, what do you do? You hasten forth. You call out with anxious voice, Come in! Come in, my child! There is danger where you are! Make haste into the house, and stay here safe until the storm is over past! The great Father of the Church is not less watchful of His children. Look at Noahs case just before the flood broke forth. Look again at Israels case on the night of the Passover. Behold, in my text, a third instance of the Lords fatherly care over His people. It is an instance which extends even to ourselves.
I. THE DANGER POINTED OUT. The words are applicable, in some measure, to every instance of almighty vengeance. But they seem to refer to some more sweeping act of vengeance than ever yet has taken place. It is the day of judgment that we must cast our eyes upon. It is then that, in the fullest sense, the Lord will come out of His place, to punish the inhabitants of the earth for their iniquity. An awful phrase that! The Lord will come out of His place. For what is His place--the place He occupies at present? It is a mercy seat. He sits there as a Saviour--to receive and bless applying sinners. But on that day He will come out of His place. He will leave the mercy seat for a throne of judgment.
II. THE COUNSEL GIVEN. How tender this invitation! For such it is. Look at the first word of it. Come--not go. Not go and seek a shelter where you can; but Come. Come is an inviting word. Come, My people; that is a general invitation. Enter thou into thy chambers; that is an invitation addressed to each particularly, calling them in one by one.
III. THE PROMISES IMPLIED. Hide thyself, etc. These words are a command so worded as to convey, at the same time, three comfortable promises
1. Hide thyself. What is this but to assure them that by doing what He had just been telling them to do they shall be hid? We may safely view this as a promise of security to all who separate from the world and flee for refuge to a Saviour.
2. For a little moment. Here is another comfortable hint thrown out for the believer. As soon as this short life is over with him, all danger shall be past. There will be nothing more to hide from. He will have a broad Heaven to move about in, where there are no enemies to fear, no wrath to apprehend.
3. The indignation shall be over past--there is the third encouraging assurance. The clouds will be dispersed forever; and, having put all enemies under His feet, He will bless all those that are about Him with His constant smile. (A. Roberts, M. A.)
Good advice for troublous times
I. BEFORE OR IN TIMES OF TROUBLE IT IS WELL TO DRAW NEAR TO GOD. As the hen gives her peculiar cluck when the hawk is in the air, to bid her chicks come and hide under her wings, so does God here give a gentle, loving note of alarm, and a gracious call of invitation. We should come--
1. To spread our case before God.
2. To consider His mind about such a case.
3. To make sure of the greatest matters. The world may come and take away many of our external and temporary comforts, but we have a treasure that it never gave us, and cannot take away from us.
4. Having made sure of the great things, you may leave all the little things with God.
II. IT IS WISE TO ENTER INTO THE CHAMBERS OF SECURITY WHICH GOD HAS PROVIDED FOR US.
1. The store chamber of Divine power.
2. The council chamber of Divine wisdom.
3. The drawing room of Divine love.
4. The muniment room of Divine faithfulness.
5. The strong room of Divine immutability.
6. The best chamber of Divine salvation.
III. WHEN WE ENTER THOSE CHAMBERS IT IS NECESSARY TO SHUT THE DOOR.
1. To shut out all doubt.
2. To shut ourselves in with God.
IV. IT IS DELIGHTFUL TO THINK THAT TROUBLE WILL NOT LAST LONG. A little moment. (C. H. Spurgeon)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain (For a Time of National Distress.)
GOD’S INVITATION TO SHELTER
(For a Time of National Distress.)
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Isa_26:20. Come, my people, &c.
The history of humanity as a whole, and of nations and communities as a part, is like that of individual man, diversified and varying, made up of hope and fear, of joy and sorrow. There is a “but” in every condition, a crook in every lot. The people of God, however, have alleviations which the world knows not of. They have promises of present comfort and help, hopes of future recompense, and they are invited to make God their Refuge now. This was very much the case with the captive Jews in Babylon. Wars and commotions would rage as a tempest around Babylon, and bring its overthrow. But while the storm raged, the people of God were to be calm and tranquil; were to enter into their places of retirement, and avoid the commotions of war. This passage is a word in season to God’s people now.
I. THE PERSONS INVITED. “My people.” This was addressed to the Jews, who stood in a peculiar relation to God. It has now a wider range. It may include—
1. Those who are His by profession. This includes a large portion of the people of this land. Many of these, however, are out of Christ, and they are specially invited to repair to Him as their complete and only refuge from the storms of conscience and the righteous displeasure of a Holy God.
2. Those who are His by personal consecration. Not only received into the visible Church by an outward profession, but have become living members of that mystical body of which Christ is the Head. In times of danger and distress, when the judgments of God are in the earth, they are invited to repair to Christ. He is a complete refuge from every storm.
II. THE DUTY ENJOINED.
1. The form of the injunction. No terrible threatening, but mild and compassionate invitation. Though our Redeemer and Master has a right to command, yet He more frequently employs the language of invitation.
2. The place of retreat. We may think of many sacred localities to which we may repair in the time of national or individual sorrow. There is the open sanctuary. This to many is a place of refuge and comfort. There is the home. Families may meet and together commune with God. There is the private closet. There we may humble ourselves, mourn our own faults and those of others, and seek God’s favour. But after we have thought of all these places we must go much further, into a more mysterious and safer sanctuary. These are only the way to the City of Refuge; only the plank by which we may ascend to the Ark; only the door-way into the Temple. Ours must be the language of the Apostle (Joh_6:68).
3. The purpose of retirement. For defence. Israel must remain within the blood-sprinkled doors while the destroying angel wields his sword outside. Rahab and her family abide within their dwelling while Jericho is destroyed. Amid the tokens of danger and the coming storm, we are to hide ourselves in the perfections of God, in the merits of Christ. We must enter into the ark, and like Noah expect the Lord to shut us in. When the Hebrews had sprinkled the blood of the Paschal lamb, the command was, “None of you shall go out of his house till the morning.” The manslayer could not go within the City of Refuge. Here in Christ, God manifest in the flesh, is safety from every danger, a complete Refuge in every time of need.
CONCLUSION.—The whole of this year has been marked more or less by personal, relative, or national calamity. It opened in storm, and a fine ship, the London, perished. Pestilence among the cattle followed. War broke out and mercantile prosperity waned. Now a painful visitation is among us. God is now calling you to Himself.—George Smith, D.D., August 9, 1866.
CHAMBERS OF SAFETY
Isa_26:20. Enter into thy chambers, &c.
The religion of Christ, as a religion of consolation, is eminently suited to the condition of men in a sinful, suffering, and dying world. The same Saviour who died to save, lives to bless, saying, “Lo, I am with you always,” &c. The same Holy Spirit sanctifies and comforts. This Scripture suggests, that in the worst of storms God’s people have a secure hiding-place.
I. A CONSOLATORY TRUTH IMPLIED. God’s people have chambers of security and defence in time of danger. Every perfection of the divine character, every office of Christ, every divine promise is a chamber of defence (Pro_18:10).
II. A WELCOME DUTY ENJOINED. “Enter,” &c.
1. Who gives this invitation? The Lord Jehovah, with whom is Everlasting Strength.
2. To whom this invitation is given, “My people.” Not Babylon, not Egypt, but “my people.”
3. What it is to which He calls them. To enter their closets, hold communion with Him, trust themselves to His keeping.
III. THE REASONS FOR THIS RETREAT.
1. Because the calamity anticipated is very great. God comes out of His place to judge the nations, &c.
2. The season of danger is short. “For a little moment.” Self-sacrifice and self-restraint for Christ’s sake will not last long.
3. Because the blessings promised are very valuable. Present purity and peace, future glory, &c.—Samuel Thodey.
RELIGIOUS RETIREMENT
Isa_26:20. Come, my people, enter thou into thy chambers, and shut thy doors about thee.
An exhortation to religious retirement. Man was intended for society, but also for contemplation. When devoted to pious purposes, retirement is highly useful to man and most acceptable to God (H. E. I., 3466–3525). It is commended to us both by precept and example (Gen_24:63; Mat_14:23, &c.) But the retreat which the Scriptures commend is temporary, not total; not that of a monk to his cell, in which he passes his days in barren and unprofitable speculation, but that of men living in the world, who go out of it for a time in order that they may return to it better fitted for the duties which God has assigned them there. That you may be stimulated to this duty, consider its advantages.
I. Religious retirement takes off the impression which the neighbourhood of evil example has a tendency to make upon the mind. We need often to escape from it in order that we may see its true character, and renew our strength to resist it.
II. Religious retirement is favourable for fixing pious purposes in the mind, and strengthening our habits of virtue. Dazzled no longer by the false glitter of the world, we open our eyes to the beauties of the better country; stunned no more with the noise of folly, we can listen in silence to the still small voice. At leisure we can reflect by what temptations we were formerly foiled, that we may guard against them in time to come; for seeing the evil day, we can prepare ourselves for its conflicts.
III. In religious retirement we attain to self-knowledge. Here wisdom begins. We can never ascend to the knowledge of Him whom to know is life eternal, without knowing ourselves; and we can never know ourselves without retiring from the world, without stripping off whatever is artificial about us, without throwing off the veil which we wear before men, and devoting our sacred hours to serious consideration.
IV. Retirement and meditation will open up a source of new and better entertainment than you meet with in the world (Psa_104:34).—John Logan: Sermons, vol. ii. pp. 156–164.
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 my people
my people
Here "my" refers to Isaiah. Also "people" refers to the people of Israel.
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until the indignation has passed by
Translate the abstract noun "indignation" as the adjective "angry." AT: "until Yahweh is no longer angry with us" (See: Abstract Nouns)
the earth will uncover her bloodshed, and will no longer conceal her slain
Yahweh revealing all murders that have happened on the earth so that he can punish the murderers is spoken of as if the earth itself will reveal everyone who has been murdered. (See: Personification)
translationWords
Yahweh
iniquity
bloodshed
slay
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 26:20 God will punish the wicked, so the godly…
26:20 God will punish the wicked, so the godly should go home and stay out of the way.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.