Ch. Isaiah 26:1-19. The Nation’s Prayer for a more complete Salvation

(1) Isaiah 26:1-6. The nation praises God for the strength and safety of Jerusalem, henceforth to be the dwelling place of a righteous, truth-keeping people (1, 2); for the steadfast faith which is now rewarded with peace (3, 4), and for the overthrow of a proud hostile city (5, 6).

(2) Isaiah 26:7-10. The enthusiasm of the opening verses here gives place to a more subdued and wistful mood. Israel still waits with ardent longing for the accomplishment of Jehovah’s judgments (8, 9a), knowing well that only by the discipline of judgment will the inhabitants of the world learn righteousness (9 b, 10).

(3) Isaiah 26:11-15. Meditation passes into prayer,—first for the destruction of enemies (11), then for peace to Israel (12 a); and this again into a retrospect of the past history of the nation, in which the writer thankfully recognises tokens of the Divine presence and help (12 b). Much has been achieved; foreign tyrants have been swept away (13, 14), the people has been increased and its territory extended (15).

(4) Isaiah 26:16-18. But the past has its failures also, and the effect of them is felt in the present. Israel has learned prayer through severe discipline (16); yet how vain and ineffectual have all its pain and effort been! (17, 18). And apparently the chief source of disappointment is the scantiness of the population that remains on the eve of the final glory.

(5) Isaiah 26:19. The last verse comes on us almost with a shock of surprise, so far does it seem to exceed the aspiration to which it is the answer. It is a promise of life from the dead in the most literal sense, a resurrection of those members of the community whom death had seemed to rob of their share in the hope of Israel.

It is difficult to interpret the situation which gave rise to this deeply interesting meditation. The nation has emerged from a season of great trouble and oppression, and gratefully acknowledges the mercies it now enjoys, but this feeling is accompanied by confession of failure and an eager longing for a fuller experience of the Divine blessing. Such a state of mind is in itself perfectly intelligible; the difficulty is that it is hardly appropriate to the ideal future standpoint to which the psalm is assigned by the heading. “In that day”—the day of Jehovah’s kingdom—the praises of Israel must surely rise higher than the sombre and almost melancholy strains that appear in the latter part of this poem. Yet it seems impossible to regard the passage as other than a unity. The verse-connexion is as a rule very close, and just at those points where some critics have recognised a discontinuity in the thought (e.g. after Isaiah 26:7, or Isaiah 26:10 or Isaiah 26:16) the phraseology presents indications of a studied transition. The poem indeed is remarkable for its concatenated structure; that is to say, a word or idea is taken up from one verse and suggests a new thought for the next (Isaiah 26:2 f., 3 f., 7 f., 8 f., 9 f., 10 f., 17 f.). Partly from this peculiarity it is difficult to trace all the windings of the thought; and clearly denned sections do not exist.

Concluding Note on Ch. 24–27

The above exposition has left some general questions in suspense; and for the most part they are such as cannot be adequately discussed in this commentary. There are two, however, on which a few additional observations are necessary, viz., (1) the unity and (2) the date, of the prophecy.

(1) The question of unity, as raised by the recent criticisms of Duhm and Cheyne, relates principally to the lyrical passages already marked off in the notes (Isaiah 25:1-5; Isaiah 25:9-12, Isaiah 26:1-19, Isaiah 27:2-6), although it is acknowledged that the section Isaiah 27:7-11 presents difficulties almost as great. As has been hinted above, the commonly accepted view has been that the lyrics represent flights of the author’s imagination, depicting the feelings of the redeemed community after the great judgment is past. The chief considerations urged against this view are as follows. (a) If we read consecutively 24, Isaiah 25:6-8, Isaiah 26:20 to Isaiah 27:1; Isaiah 27:7-13, we have a series of conceptions which readily fit into a consistent picture of the future, and (at least up to Isaiah 27:1) a very natural sequence of thought. (b) the songs are distinguished from the main prophecy in poetic structure and rhythm, as well as in the point of view they represent. (c) They do not occur at places where their insertion would be natural if due to the literary plan of the composition, while one of them (Isaiah 25:1-5) appears to interrupt a close connexion of thought. (d) The most important of all (Isaiah 26:1-19) is written in a vein of mingled exultation and despondency inappropriate to the supposed situation. Although the reader is naturally averse to entertaining the idea of interpolation if it can possibly be avoided, it can hardly be denied that these arguments have a considerable cumulative force. (b) counts for little or nothing by itself, while the others may involve merely subjective differences of critical judgment. The crucial case is probably (d), where the ‘ideal standpoint’ theory could only be maintained by assuming that the writer’s imagination lacks the strength of wing needful to bear him triumphantly away from the discouraging outlook of his actual present. It must be pointed out, however, that the demarcation of the lyrics given in the notes is adopted from Duhm and Cheyne, and to discuss the question of unity on this basis necessarily does some injustice to the views of other critics, who might prefer a different division.

(2) The question of the date of the prophecy is of course influenced by the view held as to its unity, although to a less extent than might be imagined, since both the critics named agree in regarding the whole series of compositions as belonging to the literature of a single general period. Duhm assigns them to the reign of John Hyrcanus, and finds allusions to the Parthian campaign of Antiochus Sidetes (b.c. 129) and the destruction of Samaria (c. 107). But there is really nothing to warrant these precise determinations, and the theory is negatived by well-established conclusions as to the close of the O.T. Canon. Cheyne’s view is free from this objection and is in itself very attractive. The historical background of the prophecy is found in the events which preceded the dissolution of the Persian Empire (say 350–330). The gloomy survey of ch. 24 is explained by the “desolating and protracted wars” of the period, in which the Jews are known to have suffered severely and during which Jerusalem was not improbably laid waste by Persian armies. The premature songs of triumph referred to in ch. Isaiah 24:16 are supposed to have been called forth by rumours of the expedition of Alexander the Great, whilst the interspersed lyrical passages celebrate the Jewish deliverance achieved by the Macedonian victories. Perhaps the least convincing part of the hypothesis is the identification of the conquered city of Isaiah 25:2, Isaiah 26:5, with Tyre or Gaza, destroyed by Alexander; but in spite of that Cheyne’s view is probably the one which best harmonises the varied indications of the prophecy (see his Introduction, pp. 155 ff., and the refs. there).

Of rival theories there is perhaps but one that deserves careful examination, that, viz., which seeks the occasion of the prophecy in the age immediately succeeding the Exile, particularly the Babylonian troubles under Darius Hystaspis. There is, indeed, a surprising number of coincidences between the phenomena of this prophecy and the circumstances of that time or the contemporary literature. The expectation of a great overturning of existing political conditions occurs in the writings of Haggai (Isaiah 2:6-7; Isaiah 2:21-22) and Zechariah (Isaiah 1:11 ff.); the idea of a world-judgment in Isaiah 13:6 ff.; the universalism of Isaiah 25:6-8 finds nowhere a more sympathetic response than in Isaiah 40-55; and even the ‘songs of the righteous’ (Isaiah 24:16) have a certain resemblance to Isaiah 45:10. The allusion to recent idolatry in Isaiah 27:9 is amply accounted for; and the “city” (although too much has been made of this point) of Isaiah 24:10 ff., Isaiah 27:10 f., Isaiah 25:2, Isaiah 26:5 might be Babylon, the “world-city,” now humbled and soon to be utterly destroyed.

The ultimate decision probably turns on certain general features of the prophecy, which are thought to point to a very late age. These are (a) its apocalyptic colouring and imagery (see, however, the caveat on p. 179 above), (b) the advanced form in which it presents the doctrines of immortality (Isaiah 25:8) and the resurrection (Isaiah 26:19); and (possibly) (c) the belief in tutelary genii of the nations. With regard to these phenomena many will agree with Cheyne that they “become the more intelligible the later we place this composition in the Persian period.”

Ch. Isaiah 26:20 to Isaiah 27:13. The Conclusion of the Prophecy

Isaiah 26:20 resumes the connexion of the prophetic discourse, interrupted since Isaiah 25:8; and this continues to the end, broken only by the lyrical passage, Isaiah 27:2-6. The contents, however, are of a somewhat mixed character, and the divisions are clearly marked.

(1) vv. Isaiah 26:20-21.—A call to the people of God to hide themselves till the indignation be overpast.

(2) v. Isaiah 27:1.—Announcement of judgment on the great World-powers.

(3) Isaiah 27:2-6.—A song of Jehovah concerning His vineyard.

(4) Isaiah 27:7-11.—The moderation displayed in Jehovah’s chastisement of Israel, and the lesson to be learned from it.

(5) Isaiah 27:12-13.—A prophecy of the restoration of the dispersed of Israel.

Concluding Note on Ch. 24–27

The above exposition has left some general questions in suspense; and for the most part they are such as cannot be adequately discussed in this commentary. There are two, however, on which a few additional observations are necessary, viz., (1) the unity and (2) the date, of the prophecy.

(1) The question of unity, as raised by the recent criticisms of Duhm and Cheyne, relates principally to the lyrical passages already marked off in the notes (Isaiah 25:1-5; Isaiah 25:9-12, Isaiah 26:1-19, Isaiah 27:2-6), although it is acknowledged that the section Isaiah 27:7-11 presents difficulties almost as great. As has been hinted above, the commonly accepted view has been that the lyrics represent flights of the author’s imagination, depicting the feelings of the redeemed community after the great judgment is past. The chief considerations urged against this view are as follows. (a) If we read consecutively 24, Isaiah 25:6-8, Isaiah 26:20 to Isaiah 27:1; Isaiah 27:7-13, we have a series of conceptions which readily fit into a consistent picture of the future, and (at least up to Isaiah 27:1) a very natural sequence of thought. (b) the songs are distinguished from the main prophecy in poetic structure and rhythm, as well as in the point of view they represent. (c) They do not occur at places where their insertion would be natural if due to the literary plan of the composition, while one of them (Isaiah 25:1-5) appears to interrupt a close connexion of thought. (d) The most important of all (Isaiah 26:1-19) is written in a vein of mingled exultation and despondency inappropriate to the supposed situation. Although the reader is naturally averse to entertaining the idea of interpolation if it can possibly be avoided, it can hardly be denied that these arguments have a considerable cumulative force. (b) counts for little or nothing by itself, while the others may involve merely subjective differences of critical judgment. The crucial case is probably (d), where the ‘ideal standpoint’ theory could only be maintained by assuming that the writer’s imagination lacks the strength of wing needful to bear him triumphantly away from the discouraging outlook of his actual present. It must be pointed out, however, that the demarcation of the lyrics given in the notes is adopted from Duhm and Cheyne, and to discuss the question of unity on this basis necessarily does some injustice to the views of other critics, who might prefer a different division.

(2) The question of the date of the prophecy is of course influenced by the view held as to its unity, although to a less extent than might be imagined, since both the critics named agree in regarding the whole series of compositions as belonging to the literature of a single general period. Duhm assigns them to the reign of John Hyrcanus, and finds allusions to the Parthian campaign of Antiochus Sidetes (b.c. 129) and the destruction of Samaria (c. 107). But there is really nothing to warrant these precise determinations, and the theory is negatived by well-established conclusions as to the close of the O.T. Canon. Cheyne’s view is free from this objection and is in itself very attractive. The historical background of the prophecy is found in the events which preceded the dissolution of the Persian Empire (say 350–330). The gloomy survey of ch. 24 is explained by the “desolating and protracted wars” of the period, in which the Jews are known to have suffered severely and during which Jerusalem was not improbably laid waste by Persian armies. The premature songs of triumph referred to in ch. Isaiah 24:16 are supposed to have been called forth by rumours of the expedition of Alexander the Great, whilst the interspersed lyrical passages celebrate the Jewish deliverance achieved by the Macedonian victories. Perhaps the least convincing part of the hypothesis is the identification of the conquered city of Isaiah 25:2, Isaiah 26:5, with Tyre or Gaza, destroyed by Alexander; but in spite of that Cheyne’s view is probably the one which best harmonises the varied indications of the prophecy (see his Introduction, pp. 155 ff., and the refs. there).

Of rival theories there is perhaps but one that deserves careful examination, that, viz., which seeks the occasion of the prophecy in the age immediately succeeding the Exile, particularly the Babylonian troubles under Darius Hystaspis. There is, indeed, a surprising number of coincidences between the phenomena of this prophecy and the circumstances of that time or the contemporary literature. The expectation of a great overturning of existing political conditions occurs in the writings of Haggai (Isaiah 2:6-7; Isaiah 2:21-22) and Zechariah (Isaiah 1:11 ff.); the idea of a world-judgment in Isaiah 13:6 ff.; the universalism of Isaiah 25:6-8 finds nowhere a more sympathetic response than in Isaiah 40-55; and even the ‘songs of the righteous’ (Isaiah 24:16) have a certain resemblance to Isaiah 45:10. The allusion to recent idolatry in Isaiah 27:9 is amply accounted for; and the “city” (although too much has been made of this point) of Isaiah 24:10 ff., Isaiah 27:10 f., Isaiah 25:2, Isaiah 26:5 might be Babylon, the “world-city,” now humbled and soon to be utterly destroyed.

The ultimate decision probably turns on certain general features of the prophecy, which are thought to point to a very late age. These are (a) its apocalyptic colouring and imagery (see, however, the caveat on p. 179 above), (b) the advanced form in which it presents the doctrines of immortality (Isaiah 25:8) and the resurrection (Isaiah 26:19); and (possibly) (c) the belief in tutelary genii of the nations. With regard to these phenomena many will agree with Cheyne that they “become the more intelligible the later we place this composition in the Persian period.”

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 Psalm 125:2; Zechariah 2:4-5). (b) “He appoints for salvation (her) walls and moat” (as ch. Isaiah 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. Psalm 48:12 f.

2. Comp. Psalm 118:19-20; Revelation 22:14. “Truth” here means “troth,” fidelity (Deuteronomy 32:20).

3. A stricter rendering might be: A steadfast disposition thou guardest in constant peace (lit. “peace, peace”), for it is trustful towards thee (see R.V. marg.). The word for “disposition” is elsewhere translated “imagination” (e.g. Genesis 6:5; Genesis 8:21). Literally it means a “thing formed” (as in ch. Isaiah 29:16), and thus may be used tropically either of that which is formed by the mind (imagination) or (as here) of the constitution of the mind itself,—the inclination or character.

4. for in the Lord JEHOVAH is everlasting strength] Render: for Yah Yahveh (see on Isaiah 12:2) is an everlasting Rock (lit. “a Rock of Ages”). The preposition in may be omitted in English (Bêth essentiae).

5, 6. Jehovah has proved himself to be a Rock by the destruction of “the lofty city”; see on ch. Isaiah 25:2. The principal pause in Isaiah 26:5 should be after the word “city.”

6. The poor and needy are the Jews, as in ch. Isaiah 25:4. The oppressed triumph over their oppressors. But that they are actually the instruments of Jehovah’s vengeance on the “lofty city” is not necessarily implied.

7. The verse should probably be read: The way of the righteous is straightness; the path of the righteous Thou directest straight. The “way” of the righteous is here not his inward life-purpose, but his outward lot. dost weigh] lit. “levellest”; as in Proverbs 4:26; Proverbs 5:6; Proverbs 5:21 (R.V.).

7, 8. That the way of the righteous is made straight by Jehovah, is a fundamental principle of religion (Proverbs 3:6; Proverbs 15:19, &c.), but the principle is upheld only by Jehovah moving in His own way of judgment; therefore the “righteous nation” has waited impatiently for His judicial interposition.

8. Yea, in the way … for thee] i.e. have stood by the way along which we expected and desired Jehovah to appear—in judgment. The rest of the verse should be translated as in R.V., to thy name and to thy memorial is the desire of [our] soul (or, as Cheyne, “heartfelt desire”). “Name” and “memorial” are synonymous, as in Exodus 3:15; Psalm 135:13; Jehovah’s memorial is that by which He makes Himself to be remembered (see Isaiah 26:13).

9. The first half of the verse completes the thought of Isaiah 26:8; the second is linked to Isaiah 26:10. The speaker is the individualised community.

will I seek thee early] Rather, I seek thee earnestly.

9 b, 10. The motive of this eager longing for judgment is the conviction that only by this method can the world be brought to the practice of righteousness.

10. the wicked probably includes both the heathen and the apostate Israelite.

the land of uprightness is the Holy Land; even there, surrounded by the institutions of a pure religion, the wicked outrages the dictates of morality, having no eyes for the majesty of Jehovah.

11. To the eye of faith the lifting up of Jehovah’s hand has been manifest in the recent history of Israel, but, as in Isaiah’s time, there are some who “regard not the work of Jehovah nor see the operation of his hands” (ch. Isaiah 5:12); and for them further judgments are necessary. The first part of the verse is a categorical statement: Jehovah, thy hand hath been lifted up, [yet] they see not.

but they shall see … people] Lit., Let them see (and be ashamed) [thy] jealousy for the people; i.e. “let them be put to shame when they see, &c.” The clause “and be ashamed” is a parenthesis, separating the verb from its object. “Jealousy for the people” is gen. of the obj., as Psalm 69:9. For the idea cf. Zephaniah 1:18; Ezekiel 36:5. Similarly, the fire of thine enemies means “the fire (reserved) for thine enemies.”

12. thou wilt ordain] or “mayest thou ordain.” peace for us] cf. Isaiah 26:3.

for thou also hast wrought …] Better: for even our whole work thou hast wrought for us; all that we have achieved—inadequate though it be (see Isaiah 26:17)—has been due to thy working for us. A similar thought underlies the prayer of Psalm 90:16-17, where the manifestation of Jehovah’s work is equivalent to His establishing the work of Israel’s hands.

13. other lords besides thee] That the reference is to foreign despotisms, and not as some have thought to false gods, may be regarded as certain. The rule of the heathen over the people of God was an invasion of Jehovah’s sovereignty, it was inconsistent with the ideal of the Theocracy, and hindered the perfect realisation of the Divine will in the national life.

by thee only … name] The sense appears to be: “it is through thy help alone that we can now celebrate thy name.” The construction is not very clear.

13, 14. The long heathen domination is now a thing of the past; the oppressors have gone to the realm of shades, and shall trouble the world no more.

14. Render: The dead shall not live, the Shades (Rěphâ’ îm, as in Isaiah 14:9) shall not rise, &c. In the form of a general proposition the writer expresses Israel’s sense of security with regard to those “other lords” who have now vanished from the earth. The idea is probably suggested by ch. Isaiah 14:9 ff. There is no contradiction between this verse and Isaiah 26:19, nor is there any evidence of a merely nascent belief in the possibility of a resurrection; because the subjects in the two verses are different. The resurrection of Isaiah 26:19 is distinctly represented as miraculous, and is limited to members of the covenant people; over those who are unvisited by the life-giving “dew” of Jehovah, the sway of death is absolute.

therefore …] i.e. in token that they shall never reappear, all traces of their supremacy have been obliterated.

all their memory] every memorial of them.

15. Thou hast increased the nation] Probably an allusion to ch. Isaiah 9:3. There is no justification for taking the perfects here as prophetic perfects, or for understanding them in a precative sense. A real increase of the nation and its territory is regarded as already effected; this is one of the successes which Jehovah has wrought for His people.

thou art glorified] thou hast glorified thyself,—by thus exalting Israel.

thou hadst removed … earth] Render with R.V., thou hast enlarged all the borders of the land.

16. in trouble (“distress” or “straits,” as ch. Isaiah 25:4) have they visited thee] i.e. sought after thee. The verb might also mean “missed thee”—felt their need of thee. This was no doubt a spiritual gain, but the author’s complaint is that so little outward benefit has accrued from the nation’s discipline of sorrow.

they poured out … upon them] A difficult clause. The rendering of A.V. (and R.V.) is perhaps the best that can be made of the received text, but it can hardly be defended. The root-meaning of the word for “prayer” is “whisper,” but in usage it is confined to the sense of “enchantment.” It is questionable if it could mean “whispered prayer,” although the cognate verb in 2 Samuel 12:19 and Psalm 41:7 might be appealed to in support of this view. Moreover, the verbal form “they poured out” is anomalous, and the syntax of “when thy chastisement was upon them” is at least hard. The only alternative translation that requires notice is that of Koppe (adopted by several good commentators): “the binding of a spell was thy chastisement unto them,” i.e. it acted on them with the potency of a spell. The construction there is easy enough and the textual change is only in the vowel-points; but the noun “binding” (“pressure”) does not occur, and the simile is perhaps too bold.

16–18. The poet plunges abruptly into a train of reflection on the depressing side of the nation’s experience.

17. The agony of the crisis is compared to the pangs of a woman in travail,—a common figure, Hosea 13:13; Micah 4:10, &c.

in thy sight] Or, because of thee—Thy chastening hand.

18. Retaining the figure the prophet dwells on the abortive issue of the nation’s prayers and sufferings. In the last clause he seems even to give the figure a closer application. For that sentence is no doubt to be read as in R.V. marg., neither have inhabitants of the world been born; i.e. the mother-nation has brought forth no children to people the world. This sense of the verb “fall” is not found elsewhere in Hebr., but it occurs in Arabic (cf. also the Greek πίπτειν and Latin cadere); and here it is demanded by the last clause of Isaiah 26:19. The complaint (of an insufficient population) seems at first inconsistent with Isaiah 26:15, but the discrepancy belongs to the conflict of feeling which runs through the poem; a certain degree of prosperity has been attained, but not complete and final salvation. It is certainly difficult to imagine such a complaint projected on the ideal horizon of the future. A disappointment so peculiar must be begotten of actual experience. Comp. ch. Isaiah 66:7-9.

we have not wrought any deliverance in the earth] Lit. “we do not make the land salvations”; i.e. we cannot with all our exertions bring about a condition of freedom, prosperity, peace, &c.

19. The answer to these utterances of disappointed hopes is the promise of the Resurrection. The speaker throughout is the community, and the words are addressed to God, with the exception of an apostrophe to the buried Israelites in the middle of the verse. There is indeed no decisive argument against the view of those who think that the first half of the verse expresses the longing of the nation for the restoration of its dead (“May thy dead live, &c.”), and the second the triumphant assurance of the prophet that the prayer shall be fulfilled. But it is more probable that the language throughout is that of confident belief and hope.

Thy dead … arise] Render with R.V., Thy dead shall live, my dead bodies (collect. in Hebr.) shall arise. The dead saints are at once Jehovah’s dead and Israel’s.

for thy dew is as the dew of herds] Better, for a dew of lights is thy dew (O Jehovah). Comp. James 1:17. The word means “herbs” in 2 Kings 4:39, but the idea is too prosaic for this passage. It is a heavenly, supernatural, dew that is meant; as soon as this falls on the dead they awake to life. Duhm refers to a Talmudic representation of a dew kept in the seventh heaven which is to descend on the bones of the dead and quicken them into life. “Light” and “life” are frequently and naturally associated: Psalm 36:9; Psalm 56:13; Job 3:20; Job 33:30; John 1:4.

the earth shall cast out the dead] Render: the earth (or the land) shall bring forth shades (Isaiah 26:14). The verb is lit. “cause to fall,” but obviously in the sense explained under Isaiah 26:18.

The doctrine of the resurrection here presented is reached through the conviction, gradually produced by the long process of revelation, that the final redemption of Israel could not be accomplished within the limits of nature. It became clear that the hopes and aspirations engendered by the Spirit in believing minds pointed forward to the great miracle here described, and thus the belief in the resurrection was firmly bound up with the indestructible hopes of the future of Israel (cf. Romans 11:15). The idea is exhibited in a form which is immature in the light of New Testament teaching, but it practically represents the highest development of Old Testament revelation on this subject. The only passage which is slightly in advance of this is Daniel 12:2, and even there a universal resurrection is not taught. Here the hope is restricted to Israelites (see Isaiah 26:14) and no doubt to those Israelites who had departed this life in the faith and fear of God. On the other hand, the teaching of this verse is quite different from such passages as Hosea 6:2; Ezekiel 37:1-14. There rising from the dead is but a figurative clothing of the idea of national regeneration, whereas there can be no doubt that here a literal resurrection of individuals is foretold.

20. enter … and shut thy doors about thee] Matthew 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; Daniel 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. Zephaniah 2:3; Daniel 12:13).

21. the Lord is coming forth (fut. instans) out of his place] i.e. heaven. Cf. Micah 1:3.

the earth also … blood] Uncovered blood cries for vengeance (Genesis 4:11; Ezekiel 24:7-8); and the earth, by drinking in innocent blood, seems to conspire with the murderer, by concealing his guilt. Comp. Job’s impassioned cry in Job 16:18.

shall no more cover her slain] The idea here is the same: the earth will expose the dead bodies as evidence against the persecutors. It is at least doubtful if there is any thought of actual resurrection.