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Isaiah 26:19
Verse
Context
A Song of Salvation
18We were with child; we writhed in pain; but we gave birth to wind. We have given no salvation to the earth, nor brought any life into the world. 19Your dead will live; their bodies will rise. Awake and sing, you who dwell in the dust! For your dew is like the dew of the morning, and the earth will bring forth her dead.
Sermons
Chuck Smith
Horatius Bonar
Robert Hawker
Charles E. CowmanSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
My dead body "My deceased" - All the ancient Versions render it in the plural; they read נבלותי niblothai, my dead bodies. The Syriac and Chaldee read נבלותיהם niblotheyhem, their dead bodies. No MS. yet found confirms this reading. The dew of herbs "The dew of the dawn" - Lucis, according to the Vulgate; so also the Syriac and Chaldee. The deliverance of the people of God from a state of the lowest depression is explained by images plainly taken from the resurrection of the dead. In the same manner the Prophet Ezekiel represents the restoration of the Jewish nation from a state of utter dissolution by the restoring of the dry bones to life, exhibited to him in a vision, chap. 37, which is directly thus applied and explained, Eze 37:11-13. And this deliverance is expressed with a manifest opposition to what is here said above, Eze 37:14, of the great lords and tyrants, under whom they had groaned: - "They are dead, they shall not live; They are deceased tyrants, they shall not rise:" that they should be destroyed utterly, and should never be restored to their former power and glory. It appears from hence, that the doctrine of the resurrection of the dead was at that time a popular and common doctrine; for an image which is assumed in order to express or represent any thing in the way of allegory or metaphor, whether poetical or prophetical, must be an image commonly known and understood; otherwise it will not answer the purpose for which it is assumed. - L. Kimchi refers these words to the days of the Messiah, and says, "Then many of the saints shall rise from the dead. "And quotes Dan 12:2. Do not these words speak of the resurrection of our blessed Lord; and of that resurrection of the bodies of men, which shall be the consequence of his body being raised from the dead? Thy dead men shall live, - with my dead body shall they arise - This seems very express.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
But now all this had taken place. Instead of singing what has occurred, the tephillah places itself in the midst of the occurrence itself. "Thy dead will live, my corpses rise again. Awake and rejoice, ye that lie in the dust! For thy dew is dew of the lights, and the earth will bring shades to the day." The prophet speaks thus out of the heart of the church of the last times. In consequence of the long-continued sufferings and chastisements, it has been melted down to a very small remnant; and many of those whom it could once truly reckon as its own, are now lying as corpses in the dust of the grave. The church, filled with hope which will not be put to shame, now calls to itself, "Thy dead will live" (מתיך יחיוּ, reviviscent, as in המּתים תּסהיּת, the resurrection of the dead), and consoles itself with the working of divine grace ad power, which is even now setting itself in motion: "my corpses will rise again" (יקמוּן נבלתי, nebēlah: a word without a plural, but frequently used in a plural sense, as in Isa 5:25, and therefore connected with יקמוּן, equivalent to תקמנה: here before a light suffix, with the ê retained, which is lost in other cases). It also cries out, in full assurance of the purpose of God, the believing word of command over the burial-ground of the dead, "Wake up and rejoice, ye that sleep in the dust," and then justifies to itself this believing word of command by looking up to Jehovah, and confessing, "Thy dew is dew born out of (supernatural) lights," as the dew of nature is born out of the womb of the morning dawn (Psa 110:3). Others render it "dew upon herbs," taking אורות as equivalent to ירקות, as in Kg2 4:39. We take it as from אורה (Psa 139:12), in the sense of החיּים אור. The plural implies that there is a perfect fulness of the lights of life in God ("the Father of lights," Jam 1:17). Out of these there is born the gentle dew, which gives new life to the bones that have been sown in the ground (Psa 141:7) - a figure full of mystery, which is quite needlessly wiped away by Hofmann's explanation, viz., that it is equivalent to tal hōrōth, "dew of thorough saturating." Luther, who renders it, "Thy dew is a dew of the green field," stands alone among the earlier translators. The Targum, Syriac, Vulgate, and Saad. all render it, "Thy dew is light dew;" and with the uniform connection in which the Scriptures place 'or (light) and chayyı̄m (life), this rendering is natural enough. We now translate still further, "and the earth (vâ'âretz, as in Isa 65:17; Pro 25:3, whereas וארץ is almost always in the construct state) will bring shades to the day" (hippil, as a causative of nâphal, Isa 26:18), i.e., bring forth again the dead that have sunken into it (like Luther's rendering, "and the land will cast out the dead" - the rendering of our English version also: Tr.). The dew from the glory of God falls like a heavenly seed into the bosom of the earth; and in consequence of this, the earth gives out from itself the shades which have hitherto been held fast beneath the ground, so that they appear alive again on the surface of the earth. Those who understand Isa 26:18 as relating to the earnestly descried overthrow of the lords of the world, interpret this passage accordingly, as meaning either, "and thou castest down shades to the earth" (ארץ, acc. loci, = עד־ארץ, Isa 26:5, לארץ, Isa 25:12), or, "and the earth causeth shades to fall," i.e., to fall into itself. This is Rosenmller's explanation (terra per prosopopaeiam, ut supra Isa 24:20, inducta, deturbare in orcum sistitur impios, eo ipso manes eos reddens). But although rephaim, when so interpreted, agrees with Isa 26:14, where this name is given to the oppressors of the people of God, it would be out of place here, where it would necessarily mean, "those who are just becoming shades." But, what is of greater importance still, if this concluding clause is understood as applying to the overthrow of the oppressors, it does not give any natural sequence to the words, "dew of the lights is thy dew;" whereas, according to our interpretation, it seals the faith, hope, and prayer of the church for what is to follow. When compared with the New Testament Apocalypse, it is "the first resurrection" which is here predicted by Isaiah. The confessors of Jehovah are awakened in their graves to form one glorious church with those who are still in the body. In the case of Ezekiel also (Ez. Eze 37:1-14), the resurrection of the dead which he beholds is something more than a figurative representation of the people that were buried in captivity. The church of the period of glory on this side is a church of those who have been miraculously saved and wakened up from the dead. Their persecutors lie at their feet beneath the ground.
Jamieson-Fausset-Brown Bible Commentary
In antithesis to Isa 26:14, "They (Israel's foes) shall not live"; "Thy (Jehovah's) dead men (the Jews) shall live," that is, primarily, be restored, spiritually (Isa 54:1-3), civilly and nationally (Isa 26:15); whereas Thy foes shall not; ultimately, and in the fullest scope of the prophecy, restored to life literally (Eze 37:1-14; Dan 12:2). together with my dead body--rather, "my dead body," or "bodies" (the Jewish nation personified, which had been spiritually and civilly dead; or the nation, as a parent, speaking of the bodies of her children individually, see on Isa 26:9, "I," "My"): Jehovah's "dead" and "my dead" are one and the same [HORSLEY]. However, as Jesus is the antitype to Israel (Mat 2:15), English Version gives a true sense, and one ultimately contemplated in the prophecy: Christ's dead body being raised again is the source of Jehovah's people (all, and especially believers, the spiritual Israelites) also being raised (Co1 15:20-22). Awake-- (Eph 5:14), spiritually. in dust--prostate and dead, spiritually and nationally; also literally (Isa 25:12; Isa 47:1). dew--which falls copiously in the East and supplies somewhat the lack of rain (Hos 14:5). cast out . . . dead--that is, shall bring them forth to life again.
John Gill Bible Commentary
Thy dead men shall live,.... These are the words of Christ to his church and people, promising great and good things to them after their troubles are over, thereby comforting them under all their trials and disappointments; as that such things should come to pass, which would be as life from the dead; as the conversion of the Jews, and of great numbers of the Gentiles, dead in trespasses and sins; and a great reviving of the interest of religion, and of professors of it, grown cold, and dead, and lifeless; and a living again of the witnesses, which had been slain. And, moreover, this may refer to the first resurrection, upon the second coming of Christ, when the church's dead, and Christ's dead, the dead in him, will live again, and rise first, and come forth to the resurrection of life, and live and reign with Christ a thousand years: together with my dead body shall they arise; or, "arise my dead body"; the church, the mystical body of Christ, and every member of it, though they have been dead, shall arise, everyone of them, and make up that body, which is the fulness of him that filleth all in all, and that by virtue of their union to him: there was a pledge and presage of this, when Christ rose from the dead, upon which the graves were opened, and many of the saints arose, Mat 27:51 see Hos 6:2, or, "as my dead body shall they arise" (g); so Kimchi and Ben Melech; as sure as Christ's dead body was raised, so sure shall everyone of his people be raised; Christ's resurrection is the pledge and earnest of theirs; because he lives, they shall live also; he is the first fruits of them that slept: or as in like manner he was raised, so shall they; as he was raised incorruptible, powerful, spiritual, and glorious, and in the same body, so shall they; their vile bodies shall be fashioned like unto his glorious body. This is one of the places in Scripture from whence the Jews (h) prove the resurrection of the dead; and which they apply to the times of the Messiah, and to the resurrection in his days. Awake and sing, ye that dwell in the dust; this is a periphrasis of the dead, of such as are brought to the dust of death, and sleep there; as death is expressed by sleeping, so the resurrection by awaking out of sleep; which will be brought about by the voice of Christ, which will be so loud and powerful, that the dead will hear it, and come out of their graves; and then will they "sing", and have reason for it, since they will awake in the likeness of Christ, and bear the image of him the heavenly One: for thy dew is as the dew of herbs; the power of Christ will have as great effect upon, and as easily raise the dead, as the dew has upon the herbs, to refresh, raise, and revive them; so that their "bones", as the prophet says, "shall flourish like an herb", Isa 66:14, and the earth shall cast out the dead; deliver up the dead that are in it, at the all powerful voice of Christ; see Rev 20:13. The Targum is, "but the wicked to whom thou hast given power, and they have transgressed thy word, thou wilt deliver into hell;'' see Rev 20:14. (g) "quemadmodum corpus meum resurget", Vatablus. (h) T. Bab. Sanhedrin, fol. 90. 2, & Cetubot, fol. 111. 1. Midrash Kohelet, fol. 62. 3. Targum in loc. Elias Levita in his Tishbi, p. 109. says the word is never used in Scripture but of the carcass of a beast or fowl that is dead; and never of a man that is dead, but of him that dies not a natural death, excepting this place, which speaks of the resurrection of the dead; and, adds he, "I greatly wonder at it, how he (the prophet) should call the bodies of the pure righteous ones a carcass; no doubt there is a reason for it, known to the wise men and cabalists, which I am ignorant of.'' But the words are spoken of one who did not die a natural, but a violent death, even the Messiah Jesus; and so just according to the Rabbin's own observation.
Tyndale Open Study Notes
26:19 those who die . . . will live: There is hope for the remnant. Some hold the minimal interpretation that this means the people would be restored to the land after the Exile (see Ezek 37:11-12) or that the Lord would preserve Jerusalem (see Isa 29:4, 6-8). More likely it refers to the resurrection of the body from the grave (see 25:7-8). The Old Testament has little to say about the resurrection, but this text anticipates fuller development in the New Testament (see 1 Cor 15:12-58).
Isaiah 26:19
A Song of Salvation
18We were with child; we writhed in pain; but we gave birth to wind. We have given no salvation to the earth, nor brought any life into the world. 19Your dead will live; their bodies will rise. Awake and sing, you who dwell in the dust! For your dew is like the dew of the morning, and the earth will bring forth her dead.
- Scripture
- Sermons
- Commentary
Job 14:14
By Chuck Smith0ResurrectionHope Beyond DeathJOB 14:14ISA 26:19JHN 11:25ROM 6:51CO 15:202CO 5:1PHP 3:201TH 4:14HEB 2:14REV 21:4Chuck Smith explores the profound question posed by Job, 'If a man die, shall he live again?' He emphasizes that while Job faced despair, he also glimpsed the hope of life beyond death, a hope that is fully realized in Jesus Christ, who declares Himself as 'the resurrection and the life.' Smith highlights that many live as if this life is all there is, but true understanding comes from recognizing the continuity of life beyond death. The sermon encourages believers to live in light of eternity, understanding that our current struggles and sufferings are temporary in the grand scheme of God's plan. Ultimately, the assurance of life after death should shape our lives and perspectives today.
The Doctrine of the Resurrection, Stated and Defended. in Two Sermons, Preached at a Lecture in Lime-Street.
By John Gill0Hope in ChristResurrectionJOB 19:25ISA 26:19DAN 12:2JHN 5:28JHN 6:39ACT 26:8ROM 8:231CO 15:131CO 15:201TH 4:13John Gill emphasizes the critical importance of the doctrine of resurrection, arguing that without it, the foundation of Christian faith crumbles. He defends the resurrection against skepticism, asserting that it is credible and certain due to God's omnipotence and the scriptural evidence of past resurrections. Gill explains that both the righteous and the wicked will be raised, each to their respective fates, and he highlights the necessity of resurrection for divine justice and the fulfillment of God's promises. He concludes by affirming that the resurrection is not only a future hope but a present assurance for believers, rooted in the resurrection of Christ.
Demonstration 22 (Of Death and the 50atter Times)
By Aphraates0GEN 2:17DEU 33:6ISA 26:19MAT 5:3MAT 7:12LUK 20:38JHN 4:36JHN 14:21CO 6:31CO 15:55GAL 6:6Aphraates preaches about the concepts of death, judgment, and resurrection, emphasizing how death ruled over humanity due to Adam's transgression but was challenged by Moses proclaiming resurrection. Jesus, as the Life-giver, defeated Death by His crucifixion, bringing hope of resurrection and eternal life. The sermon delves into the different destinies of the righteous and the wicked in the afterlife, highlighting the importance of faith, good works, and repentance. Aphraates encourages believers to remember death, live in righteousness, and prepare for the judgment day when all will be rewarded according to their deeds.
Rev. 7:13. the Earthly and the Heavenly
By Horatius Bonar0Hope of ResurrectionTransformationISA 26:19JHN 14:3ROM 8:181CO 13:101CO 15:492CO 5:1PHP 3:201TH 4:141JN 3:2REV 7:13Horatius Bonar explores the profound transformation from earthly to heavenly existence, emphasizing that believers, once trapped in sin and mortality, will ultimately be conformed to the likeness of Christ. He highlights the hope of resurrection and the promise of eternal perfection, where believers will bear the image of the heavenly Man, free from sin and death. Bonar reassures that this transformation begins in the present but will be completed in the future, encouraging believers to look forward to their glorified state. He contrasts the imperfect nature of our current existence with the perfect reality that awaits, urging the faithful to press on toward this glorious future.
Declared to Be the Son of God With Power
By Robert Hawker0PSA 16:10ISA 26:19ROM 1:41CO 6:141TI 3:16HEB 9:14HEB 13:201PE 3:18Robert Hawker preaches on the profound significance of Jesus being declared the Son of God with power through His resurrection from the dead. He emphasizes that Jesus, by His own power and Godhead, triumphed over death and the grave, showcasing His divine nature and authority. The resurrection of Jesus not only displayed the involvement of the Father and the Holy Spirit but also highlighted Jesus' unique ability to rise from the dead, solidifying His identity as the Son of God. This pivotal truth underscores the unparalleled glory and promise found in the resurrection of Jesus, fulfilling ancient prophecies and offering hope to all believers.
Resurrection Hope
By Charles E. Cowman0PSA 30:5ISA 26:191TH 4:16REV 22:20Charles E. Cowman preaches about the glorious return of the Lord Jesus Christ, emphasizing the resurrection of the dead in Christ and the catching up of believers to meet the Lord in the air. He beautifully illustrates how Christ's body, the Church, will arise like Him, in the quietness of the early morning, while the world is still in darkness. The saints will be awakened gently by their Savior, leaving behind the darkness and grave to embrace the glorious light and joy of being in His presence.
The Future Life - the Future Life Immortality
By W.B. Dunkum0GEN 2:7PSA 16:11ISA 26:19DAN 12:2JHN 11:25JHN 14:191CO 15:202CO 5:8W.B. Dunkum preaches about the profound importance and interest in the questions of life beyond death, emphasizing that belief in immortality is a powerful motivator for moral and religious living, with the only reliable information coming from the Word of God. He highlights that death is not the end but a gateway to eternal bliss, and that Christ's resurrection has brought life and immortality to light. The sermon delves into the universal belief in immortality, the certainty of resurrection, and the various proofs of the soul's immortality found in nature, human character, and the Scriptures.
Work, Rest, and Recompense.
By Horatius Bonar0Hope in ResurrectionPerseveranceGEN 15:15PSA 1:5ISA 26:19DAN 12:13MAT 25:211CO 15:582TI 4:7HEB 4:9REV 3:11REV 21:4Horatius Bonar emphasizes the importance of perseverance in our daily work as Christians, drawing from Daniel 12:13, which encourages believers to continue their journey until the end, promising rest and future glory. He outlines three key aspects for God's saints: the present work that requires diligence, the coming rest that awaits after life's toil, and the future glory that will be revealed at resurrection. Bonar reassures that while life may be filled with challenges, there is a divine promise of rest and reward for those who remain faithful. He encourages believers to remain steadfast in their duties, knowing that their labor is not in vain and that they will ultimately receive their inheritance.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
My dead body "My deceased" - All the ancient Versions render it in the plural; they read נבלותי niblothai, my dead bodies. The Syriac and Chaldee read נבלותיהם niblotheyhem, their dead bodies. No MS. yet found confirms this reading. The dew of herbs "The dew of the dawn" - Lucis, according to the Vulgate; so also the Syriac and Chaldee. The deliverance of the people of God from a state of the lowest depression is explained by images plainly taken from the resurrection of the dead. In the same manner the Prophet Ezekiel represents the restoration of the Jewish nation from a state of utter dissolution by the restoring of the dry bones to life, exhibited to him in a vision, chap. 37, which is directly thus applied and explained, Eze 37:11-13. And this deliverance is expressed with a manifest opposition to what is here said above, Eze 37:14, of the great lords and tyrants, under whom they had groaned: - "They are dead, they shall not live; They are deceased tyrants, they shall not rise:" that they should be destroyed utterly, and should never be restored to their former power and glory. It appears from hence, that the doctrine of the resurrection of the dead was at that time a popular and common doctrine; for an image which is assumed in order to express or represent any thing in the way of allegory or metaphor, whether poetical or prophetical, must be an image commonly known and understood; otherwise it will not answer the purpose for which it is assumed. - L. Kimchi refers these words to the days of the Messiah, and says, "Then many of the saints shall rise from the dead. "And quotes Dan 12:2. Do not these words speak of the resurrection of our blessed Lord; and of that resurrection of the bodies of men, which shall be the consequence of his body being raised from the dead? Thy dead men shall live, - with my dead body shall they arise - This seems very express.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
But now all this had taken place. Instead of singing what has occurred, the tephillah places itself in the midst of the occurrence itself. "Thy dead will live, my corpses rise again. Awake and rejoice, ye that lie in the dust! For thy dew is dew of the lights, and the earth will bring shades to the day." The prophet speaks thus out of the heart of the church of the last times. In consequence of the long-continued sufferings and chastisements, it has been melted down to a very small remnant; and many of those whom it could once truly reckon as its own, are now lying as corpses in the dust of the grave. The church, filled with hope which will not be put to shame, now calls to itself, "Thy dead will live" (מתיך יחיוּ, reviviscent, as in המּתים תּסהיּת, the resurrection of the dead), and consoles itself with the working of divine grace ad power, which is even now setting itself in motion: "my corpses will rise again" (יקמוּן נבלתי, nebēlah: a word without a plural, but frequently used in a plural sense, as in Isa 5:25, and therefore connected with יקמוּן, equivalent to תקמנה: here before a light suffix, with the ê retained, which is lost in other cases). It also cries out, in full assurance of the purpose of God, the believing word of command over the burial-ground of the dead, "Wake up and rejoice, ye that sleep in the dust," and then justifies to itself this believing word of command by looking up to Jehovah, and confessing, "Thy dew is dew born out of (supernatural) lights," as the dew of nature is born out of the womb of the morning dawn (Psa 110:3). Others render it "dew upon herbs," taking אורות as equivalent to ירקות, as in Kg2 4:39. We take it as from אורה (Psa 139:12), in the sense of החיּים אור. The plural implies that there is a perfect fulness of the lights of life in God ("the Father of lights," Jam 1:17). Out of these there is born the gentle dew, which gives new life to the bones that have been sown in the ground (Psa 141:7) - a figure full of mystery, which is quite needlessly wiped away by Hofmann's explanation, viz., that it is equivalent to tal hōrōth, "dew of thorough saturating." Luther, who renders it, "Thy dew is a dew of the green field," stands alone among the earlier translators. The Targum, Syriac, Vulgate, and Saad. all render it, "Thy dew is light dew;" and with the uniform connection in which the Scriptures place 'or (light) and chayyı̄m (life), this rendering is natural enough. We now translate still further, "and the earth (vâ'âretz, as in Isa 65:17; Pro 25:3, whereas וארץ is almost always in the construct state) will bring shades to the day" (hippil, as a causative of nâphal, Isa 26:18), i.e., bring forth again the dead that have sunken into it (like Luther's rendering, "and the land will cast out the dead" - the rendering of our English version also: Tr.). The dew from the glory of God falls like a heavenly seed into the bosom of the earth; and in consequence of this, the earth gives out from itself the shades which have hitherto been held fast beneath the ground, so that they appear alive again on the surface of the earth. Those who understand Isa 26:18 as relating to the earnestly descried overthrow of the lords of the world, interpret this passage accordingly, as meaning either, "and thou castest down shades to the earth" (ארץ, acc. loci, = עד־ארץ, Isa 26:5, לארץ, Isa 25:12), or, "and the earth causeth shades to fall," i.e., to fall into itself. This is Rosenmller's explanation (terra per prosopopaeiam, ut supra Isa 24:20, inducta, deturbare in orcum sistitur impios, eo ipso manes eos reddens). But although rephaim, when so interpreted, agrees with Isa 26:14, where this name is given to the oppressors of the people of God, it would be out of place here, where it would necessarily mean, "those who are just becoming shades." But, what is of greater importance still, if this concluding clause is understood as applying to the overthrow of the oppressors, it does not give any natural sequence to the words, "dew of the lights is thy dew;" whereas, according to our interpretation, it seals the faith, hope, and prayer of the church for what is to follow. When compared with the New Testament Apocalypse, it is "the first resurrection" which is here predicted by Isaiah. The confessors of Jehovah are awakened in their graves to form one glorious church with those who are still in the body. In the case of Ezekiel also (Ez. Eze 37:1-14), the resurrection of the dead which he beholds is something more than a figurative representation of the people that were buried in captivity. The church of the period of glory on this side is a church of those who have been miraculously saved and wakened up from the dead. Their persecutors lie at their feet beneath the ground.
Jamieson-Fausset-Brown Bible Commentary
In antithesis to Isa 26:14, "They (Israel's foes) shall not live"; "Thy (Jehovah's) dead men (the Jews) shall live," that is, primarily, be restored, spiritually (Isa 54:1-3), civilly and nationally (Isa 26:15); whereas Thy foes shall not; ultimately, and in the fullest scope of the prophecy, restored to life literally (Eze 37:1-14; Dan 12:2). together with my dead body--rather, "my dead body," or "bodies" (the Jewish nation personified, which had been spiritually and civilly dead; or the nation, as a parent, speaking of the bodies of her children individually, see on Isa 26:9, "I," "My"): Jehovah's "dead" and "my dead" are one and the same [HORSLEY]. However, as Jesus is the antitype to Israel (Mat 2:15), English Version gives a true sense, and one ultimately contemplated in the prophecy: Christ's dead body being raised again is the source of Jehovah's people (all, and especially believers, the spiritual Israelites) also being raised (Co1 15:20-22). Awake-- (Eph 5:14), spiritually. in dust--prostate and dead, spiritually and nationally; also literally (Isa 25:12; Isa 47:1). dew--which falls copiously in the East and supplies somewhat the lack of rain (Hos 14:5). cast out . . . dead--that is, shall bring them forth to life again.
John Gill Bible Commentary
Thy dead men shall live,.... These are the words of Christ to his church and people, promising great and good things to them after their troubles are over, thereby comforting them under all their trials and disappointments; as that such things should come to pass, which would be as life from the dead; as the conversion of the Jews, and of great numbers of the Gentiles, dead in trespasses and sins; and a great reviving of the interest of religion, and of professors of it, grown cold, and dead, and lifeless; and a living again of the witnesses, which had been slain. And, moreover, this may refer to the first resurrection, upon the second coming of Christ, when the church's dead, and Christ's dead, the dead in him, will live again, and rise first, and come forth to the resurrection of life, and live and reign with Christ a thousand years: together with my dead body shall they arise; or, "arise my dead body"; the church, the mystical body of Christ, and every member of it, though they have been dead, shall arise, everyone of them, and make up that body, which is the fulness of him that filleth all in all, and that by virtue of their union to him: there was a pledge and presage of this, when Christ rose from the dead, upon which the graves were opened, and many of the saints arose, Mat 27:51 see Hos 6:2, or, "as my dead body shall they arise" (g); so Kimchi and Ben Melech; as sure as Christ's dead body was raised, so sure shall everyone of his people be raised; Christ's resurrection is the pledge and earnest of theirs; because he lives, they shall live also; he is the first fruits of them that slept: or as in like manner he was raised, so shall they; as he was raised incorruptible, powerful, spiritual, and glorious, and in the same body, so shall they; their vile bodies shall be fashioned like unto his glorious body. This is one of the places in Scripture from whence the Jews (h) prove the resurrection of the dead; and which they apply to the times of the Messiah, and to the resurrection in his days. Awake and sing, ye that dwell in the dust; this is a periphrasis of the dead, of such as are brought to the dust of death, and sleep there; as death is expressed by sleeping, so the resurrection by awaking out of sleep; which will be brought about by the voice of Christ, which will be so loud and powerful, that the dead will hear it, and come out of their graves; and then will they "sing", and have reason for it, since they will awake in the likeness of Christ, and bear the image of him the heavenly One: for thy dew is as the dew of herbs; the power of Christ will have as great effect upon, and as easily raise the dead, as the dew has upon the herbs, to refresh, raise, and revive them; so that their "bones", as the prophet says, "shall flourish like an herb", Isa 66:14, and the earth shall cast out the dead; deliver up the dead that are in it, at the all powerful voice of Christ; see Rev 20:13. The Targum is, "but the wicked to whom thou hast given power, and they have transgressed thy word, thou wilt deliver into hell;'' see Rev 20:14. (g) "quemadmodum corpus meum resurget", Vatablus. (h) T. Bab. Sanhedrin, fol. 90. 2, & Cetubot, fol. 111. 1. Midrash Kohelet, fol. 62. 3. Targum in loc. Elias Levita in his Tishbi, p. 109. says the word is never used in Scripture but of the carcass of a beast or fowl that is dead; and never of a man that is dead, but of him that dies not a natural death, excepting this place, which speaks of the resurrection of the dead; and, adds he, "I greatly wonder at it, how he (the prophet) should call the bodies of the pure righteous ones a carcass; no doubt there is a reason for it, known to the wise men and cabalists, which I am ignorant of.'' But the words are spoken of one who did not die a natural, but a violent death, even the Messiah Jesus; and so just according to the Rabbin's own observation.
Tyndale Open Study Notes
26:19 those who die . . . will live: There is hope for the remnant. Some hold the minimal interpretation that this means the people would be restored to the land after the Exile (see Ezek 37:11-12) or that the Lord would preserve Jerusalem (see Isa 29:4, 6-8). More likely it refers to the resurrection of the body from the grave (see 25:7-8). The Old Testament has little to say about the resurrection, but this text anticipates fuller development in the New Testament (see 1 Cor 15:12-58).