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19. Thy dead men shall live. Isaiah continues the same consolation, and addresses his discourse to God, thus shewing that there is nothing better for us than to bring our thoughts to meet in God, whenever we must struggle with temptations; for there is nothing more dangerous than to wander in our thoughts, and to give way to them, since they can do nothing else than toss us up and down and drive us into error. Nothing therefore is safer for us than to betake ourselves to God, on whom alone our hearts can rest; for otherwise we shall meet with many things that tend to shake our faith. The general meaning is, that as God guards believers, though they are like “dead men,” yet they “shall live” amidst death itself, or shall rise again after their decease.

But it may be asked, of what time does Isaiah speak? For many interpret this passage as relating to the last resurrection. The Jews refer it to Messiah’s kingdom, but they are mistaken in thinking that it is immediately fulfilled by the Messiah’s first coming. Christians are also mistaken in limiting it to the last judgment; for the Prophet includes the whole reign of Christ from the beginning to the end, since the hope of living, as we shall immediately see, goes beyond this world. Now, in order to understand more fully the whole of the Prophet’s meaning, we ought first to consider that life is promised, not indiscriminately, but only to “God’s dead men;” and he speaks of believers who die in the Lord, and whom he protects by his power. We know that “God is the God of the living, and not of the dead.” (Matthew 22:32.) Accordingly, if we are God’s people, we shall undoubtedly live; but in the meantime we must differ in no respect from dead men, for “our life is hidden,” (Colossians 3:3,) and we do not yet see those things for which we hope. (Romans 8:23, 24.)

So then he speaks simply of the dead, that is, of the condition of believers, who lie in the shadow of death on account of various afflictions which they must continually endure. Hence it is evident, that this must not be limited to the last resurrection; for, on the contrary, we say that the reprobate, even while they live, are dead, because they do not taste God’s fatherly kindness, in which life consists, and therefore perish in their brutal stupidity. But believers, by fleeing to God, obtain life in the midst of afflictions, and even in death itself; but because they have in prospect that day of the resurrection, they are not said literally to live till that day when they shall be free from all pain and corruption, and shall obtain perfect life; and, indeed, Paul justly argues, that it would be a subversion of order, were they to enjoy life till the appearance of Christ, who is the source of their life. (Colossians 3:3, 4.)

Thus we have said that Isaiah includes the whole reign of Christ; for, although we begin to receive the fruit of this consolation when we are admitted into the Church, yet we shall not enjoy it fully till that last day of the resurrection is come, when all things shall be most completely restored; and on this account also it is called “the day of restitution.” (Acts 3:21.) The only remedy for soothing the grief of the godly is, to cast their eyes on the result, by which God distinguishes them from the reprobate. As death naturally destroys all the children of Adam, so all the miseries to which they are liable are forerunners of death, and therefore their life is nothing else than mortality. But because the curse of God, through the kindness of Christ, is abolished, both in the beginning and in the end of death, all who are engrafted into Christ are justly said to live in dying; for to them all that is evil is the instrument of good. (Romans 8:28.) Hence it follows, that out of the depths of death they always come forth conquerors till they are perfectly united to their Head; and therefore, in order that we may be reckoned among “God’s dead men,” whose life he faithfully guards, we must rise above nature. This is more fully expressed by the word נבלה, (nĕbēlāh,) or dead body

My dead body, they shall arise. As if he had said, “The long-continued putrefaction, by which they appear to be consumed, will not hinder the power of God from causing them to rise again entire.” So far as relates to the phrase, some render it, “With my dead body.” Others explain it, “Who are my dead body.” Others supply the particle of comparison, “Like as my dead body;” but as the meaning is most fully brought out if, without adding or changing anything, we take up simply what the words mean, I choose to view them as standing in immediate connection. At least, this word is inserted for the express purpose that the Prophet may join himself to the whole Church, and thus may reckon himself in the number of “God’s dead men” in the hope of the resurrection. ¹⁸³¹⁸³    {Bogus footnote}

As to his mentioning himself in particular, he does so for the sake of more fully confirming this doctrine; for thus he testifies his sincerity, and shews that this confession is the result of faith, according to that saying, “I believed, therefore I spake.” (Psalm 116:10; 2 Corinthians 4:13.) But for this, irreligious men might discourse concerning the mercy of God and eternal life, though they had no sincere belief of them; for even Balaam knew that he spoke what was true, and yet he derived no benefit from his predictions. (Numbers 23:19; 24:13.) Very differently does the Prophet speak in this passage; for he professes to belong to the number of those who shall obtain life, and then declares that he willingly endures all the troubles and calamities by which the Lord humbles and slays him, and that he chooses rather to endure them than to flourish along with the wicked. In this manner he testifies, that he does not speak of things unknown, or in which he has no concern, but of those things which he has learned by actual experience; and shews that his confidence is so great that he willingly ranks himself in the number of those “dead bodies” which, he firmly believes, will be restored to life, and therefore chooses to be a dead body, and to be so reckoned, provided that he be accounted a member of the Church, rather than to enjoy life in a state of separation from the Church.

This gives greater force to his doctrine, and he contrasts it with the statement which he formerly made (verse 14) about wicked men, they shall not live; for the hope of rising again is taken from them. If it be objected, that resurrection will be common not only to believers but also to the reprobate, the answer is easy; for Isaiah does not speak merely of the resurrection, but of the happiness which believers will enjoy. Wicked men will indeed rise again, but it will be to eternal destruction; and therefore the resurrection will bring ruin to them, while it will bring salvation and glory to believers.

Awake and sing, ye inhabitants of the dust. He gives the name, inhabitants of the dust, to believers, who are humbled under the cross and afflictions, and who even during their life keep death constantly before their eyes. It is true that they enjoy God’s blessings in this life; ¹⁸⁴¹⁸⁴    {Bogus footnote} but by this metaphor Isaiah declares that their condition is miserable, because they bear the image of death; for “the outward man” must be subdued and weakened, till it utterly decay, “that the inward man may be renewed.” (2 Corinthians 4:16.) We must therefore be willing to be humbled, and to lie down in the dust, if we wish to share in this consolation.

Accordingly, he bids the dead men “awake and sing,” which appears to be very inconsistent with their condition; for among them there is nothing but mournful silence. (Psalm 6:5; 88:11.) He thus draws a clear distinction between God’s elect, whom the corruption of the grave and the “habitation in the dust” will not deprive of that heavenly vigor by which they shall rise again, and the reprobate, who, separated from God the source of life, and from Christ, fade away even while they live, till they are wholly swallowed up by death.

For thy dew is the dew of herbs. ¹⁸⁵¹⁸⁵    {Bogus footnote} He now promises “the dew of herbs,” and thus illustrates this doctrine by an elegant and appropriate comparison. We know that herbs, and especially those of the meadows, are dried up in winter, so that they appear to be wholly dead, and, to outward appearance, no other judgment could be formed respecting them; yet the roots are concealed beneath, which, when they have imbibed the dew at the return of spring, put forth their vigor, so that herbs which formerly were dry and withered, grow green again. In this manner will the nation regain its former vigor after having been plentifully watered with the dew of the grace of God, though formerly it appeared to be altogether withered and decayed.

Such comparisons, drawn from well-known objects, have great influence in producing conviction. If “herbs” watered by “dew” revive, why shall not we also revive when watered by the grace of God? Why shall not our bodies, though dead and rotten, revive? Does not God take more care of us than of herbs? And is not the power of the Spirit greater than that of “dew?” Paul employs a similar argument in writing to the Corinthians, when he treats of the resurrection; but as he applies his comparison to a different purpose, I think it better to leave it for the present, lest we should confound the two passages. It is enough if we understand the plain meaning of the Prophet.

And the earth shall cast out the dead. Others render the clause in the second person, “Thou wilt lay low the land of giants,” ¹⁸⁶¹⁸⁶    {Bogus footnote} or “Thou wilt lay low the giants on the earth.” I do not disapprove of this interpretation, for the words admit of that meaning; but the former appears to agree better with the scope of the passage, though it makes little difference as to the substance of the doctrine. These words must relate to that consolation of which we have formerly spoken.

20. Come, my people. In this verse he exhorts the children of God to exercise patience, to shut themselves up, and to bear with moderation their troubles and afflictions, and to stand unmoved in opposition to the fierce tempests which seemed likely to overwhelm them. This exhortation was highly necessary; for the lamentable state to which the nation was afterwards reduced was, to outward appearance, very inconsistent with that promise. The Prophet, therefore, when the people are distressed and know not where to go, takes them, as it were, by the hand, and conducts them to some retired spot, where they may hide themselves in safety till the storms and tempests are abated. When he calls them “his own people,” he speaks in the name of God, and not in his own.

Enter into thy chamber. By chamber he means calmness and composure of mind, by which we encourage and strengthen our hearts with firm belief, and calmly wait for the Lord, as Habakkuk, after having foretold the calamities which were about to fall on the Jews, says that he will go up “to his watch-tower,” that is, to a place of safety, in which he may patiently and silently await the result. (Habakkuk 2:1.) Isaiah gives a similar injunction in this passage, that the godly, when they see that they are attacked by various storms which they are unable to resist, should shut themselves up in a “chamber,” or some place of retirement.

Shut thy doors behind thee. As it would not be enough that we should once be fortified against the fierce attacks of tempests, he bids us also “shut the doors.” This relates to steadfastness; as if he enjoined us to take good heed not to leave any chink open for the devil; for he will easily break through and penetrate into our hearts, if the smallest entrance be allowed him.

Hide thyself for a little moment. When he bids them “hide” or “conceal” themselves, he means that it will be a very safe refuge for believers, if they are courageous and patiently wait for the Lord; for though we must boldly and valiantly maintain the contest, yet since the power of God is displayed in our weakness, (2 Corinthians 12:9,) there is nothing better for us than to take refuge, with all humility, under God’s wings, that they who tremble may be placed by him in perfect safety.

Again, because we are naturally rash, and hurried away by impatience, when we do not see that the Lord’s assistance is immediate, on this account he says that these storms are “momentary.” ¹⁸⁷¹⁸⁷    {Bogus footnote} True, we must continually struggle with afflictions, and, so long as we live, must not hope to see an end of them; and, consequently, the afflictions are, in our opinion, of very long duration. But if we compare them with that eternity, in which we shall possess immortal joys, it will be but “a very little moment.” In like manner, Paul also shews that the light and momentary afflictions which we endure in this life, ought not to be compared to that weight of eternal glory which we expect to receive. (2 Corinthians 4:17; Romans 8:18.)

Till the indignation pass over. By adding this he intends to remove all doubt from believers, as if he promised that they would quickly be delivered. I interpret “indignation” as meaning simply the affliction which proceeds from the Lord’s anger. Others refer it to enemies; and I do not object to that interpretation, but prefer the former; for we see that the prophets earnestly teach that no evil happens to us that does not come from the hand of God, who does not inflict them on us without good reason, but when he has been provoked by our iniquities and transgressions. (Amos 3:6.) We are thus reminded that God’s wrath against the Church will not last always, but that, like storms and tempests, it will come to an end, and on this account believers endure it more patiently. Hence it is said elsewhere, (Micah 7:9,) “I will bear the Lord’s wrath;” for they know that he chastises them for their salvation. He introduces the Lord speaking, as I mentioned a little before, that his exhortation may have greater authority.

21. For, behold, Jehovah cometh out of his place. It is a very grievous temptation to the godly, when they see that the wicked exercise their rage without being punished, and that God does not restrain them; for they look upon themselves as forsaken by him. Isaiah therefore meets this temptation, and shews that the Lord, though he keep himself out of view for a time, will in due season gird himself for yielding assistance, and for revenging the injuries which his people have received.

By the word cometh out, he describes God stretching out his hand to his people in such a manner as if it had formerly been concealed, because the saints did not perceive his aid. For this reason he says, that the Lord “cometh out,” and that he appears in public to yield assistance and exercise judgment, as if he had formerly dwelt like a private person at home. But perhaps there is an allusion to the sanctuary; and this mode of expression occurs frequently in the prophets. (Micah 1:3; Habakkuk 3:13; Zechariah 14:3.) Though heathen nations despised the ark of the covenant which was laid up in a place little renowned, yet believers knew, by communications of power and grace which they quickly obtained, that it was not in vain or to no purpose that they called on God in that holy place. Yet this principle always holds good, that, though unbelievers ridicule the temple as some mean hut, still God will “come forth” from it at his own time, that the whole world may know that he is the protector of his people

This meaning is more appropriate than if we were to interpret God’s place to mean heaven, from which he “cometh forth;” for Isaiah intended to express something more. When the prophets mention heaven, they exhibit to us the majesty and glory of God; but here he refers to our senses, that is, when we see that God, who formerly appeared to remain concealed and to be at rest, gives us assistance. He employs the demonstrative particle הנה, (hinnēh,) behold, and the participle of the present tense יצא, (yōtzē,) coming forth, in order to express certainty, and that believers may not be displeased at bridling their feelings till his coming.

To visit the iniquity. This is to the same purport with what goes before; for it would have been inconsistent with the nature of God, who is the judge of the world, to allow the wicked freely to indulge in sin without being punished. The word visit contains a well-known metaphor; because, so long as God delays or suspends his judgments, we think that he sees nothing, or that he has turned away his eyes. There is emphasis, also, in the phrase עליו, (gnālāiv,) upon him; as it is frequently said that the wicked are taken in “the snares which they have laid,” (Psalm 9:16,) or “in the pit which they have digged.” (Psalm 57:6.) The meaning therefore is, that all the injuries inflicted will fall on the heads of those who were the authors of them.

The earth also shall disclose her blood. ¹⁸⁸¹⁸⁸    {Bogus footnote} This also is highly emphatic. When innocent blood is shed and trodden under foot by wicked men, the earth drinks it up, and as it were receives it into her bosom; and, in the meantime, the death of the godly appears to be forgotten, and to be blotted out for ever from remembrance, so that it shall never come to be beheld even by God himself. Men indeed think so, but God makes a widely different declaration; for he declares, that those murderers will one day be “disclosed” and brought into judgment.

On this account he calls it “the blood, or bloods, of the earth,” which the earth has drunk up; and in like manner it is said, that “the earth opened her mouth” when the blood of Abel was shed. (Genesis 4:11.) In that passage the Lord represents in strong terms the aggravation of that guilt, by saying, that the earth was polluted with that blood, and therefore he shews how “precious in his sight is the death of the saints,” (Psalm 116:15,) how great is the care which he takes of them, and that at length he will not permit their death to pass unpunished. The earth itself will take up arms to avenge the murders and cruelties which the godly have endured from tyrants and enemies of the truth; and not a drop of blood has been shed of which they will not have to render an account. We ought therefore to call to remembrance this consolation, and to keep it constantly before our eyes, when the wicked slay, mock, and ridicule us, and inflict upon us every kind of outrage and cruelty. God will at length make known that the cry of innocent blood has not been uttered in vain; for he never can forget his own people. (Luke 18:7.)