Isaiah 26:19
Your 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
Contrasted IssuesW. Clarkson Isaiah 26:19
Dew for DustProf. G. A. Smith, D. D.Isaiah 26:19
Dwelling in the DustA. Nisbet.Isaiah 26:19
Resurrection PreservationN. D. Williamson.Isaiah 26:19
Souls Sleeping in the DustHomilistIsaiah 26:19
The Divine Call to Moral GrovellersHomilistIsaiah 26:19
The Dust of DeathProf. G. A. Smith, D. D.Isaiah 26:19
The Jewish Hope of ResurrectionProf. G. A. Smith, D. D.Isaiah 26:19
The Resurrection of the Life to ComeR. W. Sibthorp.Isaiah 26:19
The Resurrection of IsraelE. Johnson Isaiah 26:15-21














Isaiah 26:19 (with ver. Isaiah 26:14)
Taking ver. 19 as it surely should be taken, in connection and in contrast with ver. 14, and understanding the primary reference of both of them to he to the hopes of the Hebrew nation at the time of the prophecy, we have our attention called to -

I. THE ISSUE OF UPRIGHTEOUSNESS - DEATH.

1. It tends to fatal ruin. The tyrants of Babylon, being overthrown, should rise up no more, should never regain their position, were as dead men whose day was hopelessly and irretrievably gone. All unrighteousness tends to the same issue; it leads down to loss, to overthrow, to shame, to a depth of ruin from which there is no recovery. At length the guilty man (party, nation) is down so low that those who look on say, "He (it) is dead; he shall rise no more."

2. It travels fast to the grave. Guilty violence (Psalm 55:23; Psalm 140:11) and shameful vice (Proverbs 2:18; Proverbs 9:18) make a quick passage to the tomb.

3. It sinks into permanent oblivion. God makes "their memory to perish" (see Psalm 34:16; Proverbs 10:7; Ecclesiastes 8:10). No man cares to remember those whose lives have been disgraced by sin; their names lie unmentioned, and their memory fades from view till it is lost in the thickening shadows of time.

4. It goes down to the death which is eternal. "The wages of sin is death."

II. THE ISSUE OF RIGHTEOUSNESS - REVIVAL. "Thy dead men shall live." God's people who have fallen till they have seemed to be wholly lost shall be recovered and shall reappear. Righteousness is immortal; it cannot be buried and forgotten and lost.

1. It commonly ends in restoration to power and position. Joseph is cast into prison, but he comes out to be the first minister in Egypt. David is driven into the caves, but he comes forth to sit down upon the throne. The persecuted people of God, whether in Babylon, in the Vaudois valleys, in Holland, in the Highlands of Scotland, in the woods and rocks of Madagascar, come forth when the "red, right hand" of cruelty is stricken down, and appear as those that have risen from the tomb.

2. It secures an earthly immortality - that of a lasting recollection: "The righteous shall be had in everlasting remembrance" (Psalm 112:6; Proverbs 10:7): that, also, of abiding influence; for the effect of their holy lives and true, faithful words shall go down to distant generations.

3. It issues in eternal blessedness. The righteous shall go into "life eternal." - C.

Thy dead men shall live.
Granted the pardon, the justice, the temple, and the God which the returning exiles now enjoyed, the possession of these only makes more painful the shortness of life itself. This life is too shallow and too frail a vessel to hold, peace and righteousness and worship and the love of God. St. Paul has said, "If in this life only we have hope in Christ, we are of all men most miserable." What avails it to have been pardoned, to have regained the Holy Land and the face of God, if the dear dead are left behind in graves of exile, and all the living must soon pass into that captivity (Hezekiah's expression for death, Isaiah 38:12) from which there is no return? It must have been thoughts like these which led to the expression of one of the most abrupt and powerful of the few hopes of the resurrection which the Old Testament contains. This hope, which lightens Isaiah 25:7, 8, bursts through again — without logical connection with the context — in verses 14-19 of chap. 26.

(Prof. G. A. Smith, D. D.)

I. THE RESURRECTION OF THE BODIES OF BELIEVERS. "Thy dead men shall live," etc.

II. THE EFFICIENT CAUSE OF THE RESURRECTION. "Thy dew is as the dew of herbs, and the earth shall cast out the dead." In Eastern countries the dew is extremely heavy and almost entirely supplies the place of rain. It is frequently referred to in Scripture (Psalm 133:3; Hosea 14:5). The "dew" means the influence of the Holy Spirit, which is the great efficient cause of the raising of the bodies of believers; not the primary cause — that is the atonement made by our Lord Jesus. But the text adds, "The earth shall cast out the dead." The word "cast out" means to travail. The earth shall put forth them that are now buried. The whole creation groaneth and travaileth in pain together; but when the Spirit shall come forth with His mighty influence, the earth shall be no longer able to retain its dead.

III. THE JOY OF THIS RESURRECTION. Without doubt the joy of departed saints is exceeding great; but the joy will be so much greater at the resurrection that the Church may with propriety sing in concert, "Awake and sing, ye that dwell in the dust." They will then see the full glory of Christ established; they will see sin and Satan in chains; they will see hell subdued, death quite swallowed up.

(R. W. Sibthorp.)

If one has seen a place of graves in the East, he will appreciate the elements of this figure, which takes "dust" for death and "dew" for life. With our damp graveyards mould has become the traditional trappings of death; but where under the hot Eastern sun things do not rot into lower forms of life, but crumble into sapless powder, that will not keep a worm in life, dust is the natural symbol of death. When they die, men go not to feed fat the mould, but "down into the dust"; and there the foot of the living falls silent, and his voice is choked, and the light is thickened and in retreat, as if it were creeping away to die. The only creatures the visitor starts are timid, unclean bats, that flutter and whisper about him like the ghosts of the dead. There are no flowers in an Eastern cemetery; and the withered branches and other ornaments are thickly powdered with the same dust that chokes and silences and darkens all. Hence the Semitic conception of the underworld was dominated by dust. It was not water nor fire nor frost nor altogether darkness which made the infernal prison horrible, but that upon its floors and rafters, hewn from the roots and ribs of the primeval mountains, dust lay deep and choking. Amid all the horrors he imagined for the dead, Dante did not include one more awful than the horror of dust.

(Prof. G. A. Smith, D. D.)

For dust there is dew, and even to graveyards the morning comes that brings dew and light together. As, when the dawn comes, the drooping flowers of yesterday are seen erect and lustrous with the dew, every spike a crown of glory, so also shall be the resurrection of the dead.

(Prof. G. A. Smith, D. D.)

Awake and sing, ye that dwell in dust.
Homilist.
This call may he addressed —

I. To the SENSUALIST. All his thoughts and activities are directed to the pampering of his animal appetites and the gratification of his animal lusts. To such the word may be fairly addressed, "Arise from the dust." Why live in mud, when you ought and might live in "heavenly places"?

II. To the WORLDLING.By a worldling, I mean a man who gives his heart and energies and time to the accumulation of wealth; a man who had no idea of worth but money; no idea of dignity apart from material parade and possessions; a man whose inspiration in everything is love of gold. Such a man is literally in the dust. He is a grub. Now, to such a man the call come with power: "Arise from the dust; break away from that wretched materialism that imprisons thy spirit." A man's life "consisteth not in the abundance of the things of this world." CONCLUSION. All unregenerate men are in the dust. "He that is born of the flesh, is flesh" — is flesh in experience, in character, known by his compeers only by fleshly or material characteristics. "He that is born of the Spirit, is spirit" — the spirit has been liberated from the bondage of the flesh, called up to his true regal position, and is known hence on, not by material features, but by high mental and moral characteristics.

(Homilist.)

Homilist.
There are two senses in which men may be considered dead while yet living inhabitants of the earth.(1) They may be civilly dead: utterly deprived of all political rights and privileges. To this the prophet refers undoubtedly. Ezekiel in a vision saw them as a "valley of dry bones." Here is a call for the restoration. "Thy dead men shall live" — live politically, restored to their own country, reinstated in all their rights, placed again amongst the nations of the earth.(2) Another sense in which men may be considered dead whilst living inhabitants of the earth is spiritually; Observe then —

I. THE SPIRITUAL CONDITION of unregenerated men. They "dwell in the dust."

1. Scientific materialists are in the dust. All their attention is taken up with material substances, combinations, forces, operations, laws. They have no world outside beyond the tangible and the visible.

2. Mercenary worldlings are in the dust.

3. Voluptuous sensualists are in the dust.

4. Ceremonial religionists are in the dust.

II. THE URGENT CALL MADE on unregenerate men. "Awake and sing, ye that dwell in dust." But why awake?

1. Because the sleep is injurious. Physical sleep is refreshing, but spiritual sleep is pernicious; it enervates the powers; it is a disease that wastes and destroys.

2. Because the sleep is sinful. It is a sin against our constitution, against the ordination of Heaven, against the well. being of the universe.

3. Because it is perilous. In their dreams they feel that they are "increasing in goods and have need of nothing, whereas they are poor and wretched, blind and naked."

(Homilist.)

I. AN INVOCATION OR ADDRESS. "Ye that dwell in dust." To whom is this designation applicable, and to whom does it in point of fact apply?

1. All men, without exception, may be described as dwelling in dust. They live in houses of clay; their foundation is in the dust; they are crushed before the moth. They are made of the earth, earthy.

2. This address is still more descriptive of mankind, as it refers to their sin and guilt in the sight of God. They are sunk in the depths of abject servitude.

3. But it is not to sinners in their natural state that the words of our text are addressed. God directs them to His chosen people, and says even unto them, "Ye that dwell in dust." Nor is the expression inappropriate. For humble and lowly is the spiritual estate even of the believer. His home is in Heaven, his treasure is there, his heart is there, his Redeemer is there; and though he wishes to be in thought and feeling continually there, the opposing influences of sin, Satan, the world, and the flesh, retard his efforts, and cloud the sunshine of his joys with ever-recurring darkness. Is it not strange that an heir of immortality, a participant in Christ's everlasting redemption, a member of the Saviour's ever-living body, a being who is destined for eternal glory should drink the cup of humiliation and suffering in the dust? There is another sense in which God's people may be described by this epithet. They dwell in dust, inasmuch as their life in this world is a life of affliction.

4. But, lastly, the address contained in our text refers literally to those who dwell in the dust — who reside in the cold and cheerless tomb.

II. A SUMMONS OR COMMAND. "Awake and ring." The passage is not addressed to all who dwell in dust, as the context clearly shows, but only to those who are God's chosen and willing people. There is a night of death that has no morning, but it is yet future, distant, and unseen. All who are in their graves shall hear the voice of the Son of Man, and shall come forth, they that have done evil as well as they that have done good. But it is only to the righteous that the voice of Omnipotence shall say, Awake and sing! Brightly and beautifully on them will dawn the resurrection morning.

III. THE REASON WHY GOD COMMANDS THEM THAT DWELL IN DUST TO AWAKE AND SING. It is because their dew is as the dew of herbs. Dew in countries such as Judea, where rain seldom falls, is the grand agent that fertilises, fructifies, and waters the earth. They that dwell in dust have their dew. Their dew is the beneficent law of Heaven, which seals them up in the grave, until such time as the fructifying influence of the Spirit shall quicken them into a resurrection life.

IV. THE RESULT OF THE COMMAND, Awake and sing. The earth shall cast out the dead. The subject presents to us —

1. A ground of comfort amidst all the distresses of life.

2. A most powerful motive to holiness and duty.

(A. Nisbet.)

Thy dew is as the dew of herbs.
I. AGAINST DECOMPOSITION. One of the great difficulties connected with the resurrection is the fact that the bodies of the dead decompose, and that oftentimes some of their parts go to make up the growth of plants and animals. But is not this difficulty removed by the law of the text; the law that governs the reproduction of plants, and which is so forcibly presented by the apostle in his argument to the Corinthians for the resurrection of the dead?

II. AGAINST DEPORTATION. Other dangers threaten the bodies of the dead. Being on the surface of the earth and mingled with its particles, they must necessarily be moved about. The winds may waft them to other regions; birds or animals or men may carry them abroad; the rivers may float them in their rapid currents; the ocean may heave them on its mighty billows. How then shall they be preserved? God has purposely made many of the seeds so that they are wafted on the winds, not that they may be destroyed, but may be brought into better positions for their preservation and subsequent prosperity. And shall we disbelieve the fact that the great God who performs these wonders in the ordinary operations of nature, is able and willing so to control winds, and birds, and beasts, and living men, and flowing rivers, and heaving oceans, as to preserve and carry to safer or better places the germs of those bodies which He has taught us shall rise at the resurrection of the last day?

III. AGAINST INTERMINGLING OR LOSS OF IDENTITY. Take the many hundreds of plants that exist about us — there are computed to be more than 80,000 kinds on the globe — with their millions of seeds. The God of nature never mixes them up. Whatever may be true about the amalgamation of growing plants, when their seeds or germs are perfected it is impossible so to mix them as to confound them. And think you that the God who works such wonders of infallible certainty in the identification of the untold millions of these varieties of plant seeds, every year and through so many centuries, however they may be mixed up, cannot or will not, even when He has promised it, preserve the identity of each different human body, so that it shall be enstamped with all the characteristics of its own individuality, though it be mingled with so many other human bodies through so many centuries?

IV. AGAINST DESTRUCTION BY EXTERNAL FORCES. The seeds of many species resist the destructive power, not only of cold but of great heat, and of drought and moisture, in a wonderful manner, not only through the lapse of one season, but of centuries. And as God does thus preserve these inferior and feebler creations of His, amid such great and long continued action of the elements of destruction, will He not much rather preserve against all accidents and all assaults of the forces of destruction, those nobler creations of His for whose use and control the inferior things of earth were made and preserved?

V. AGAINST THE "GNAWING TOOTH" OF TIME. So far as the law of life has been developed, it is evident that mere lapse of time has no effect to destroy life, so long as circumstances are favourable to its continuation. Some Celtic tombs were discovered not very long since in France, which had been filled nearly two thousand years ago. Under the Lead of each corpse was found a tile, and under each tile a circular hole covered with cement, and containing a few seeds. These seeds were planted, "they soon vegetated; and the heliotrope, the trefoil, and the cornflower were seen rising to life again, and expanding their flowers in the light of spring with admirable display, after their seeds had slept two thousand years beneath the pillows of the dead in the dust of the tomb." Can we believe less of the power and willingness of God, with reference to the preservation through the onstretching centuries, of the bodies of men whom He made in His own image, and whom He rescued from destruction by the death of His well-beloved Son, who "is risen from the dead, and become the first fruits of them that slept"?

VI. AGAINST PREMATURE DEVELOPMENT. But, says a persistent objector, if all these things are true, why do we not have some evidence of it; why do we not find such occasionally appearing in the body? We know that there are plants in tropical countries called "air plants," which grow from the sustenance they receive out of the atmosphere. One species of these — the "live-forever" plant, — grows in the temperate zone; and some of us may remember seeing these plants suspended from the beams of houses and flourishing there. Suppose a man who had never seen an oak grow, but who was told that an acorn contained the germ of an oak, should fasten that acorn by the side of his air plants to a beam of his house, or fasten ten, or twenty, or a hundred acorns there; and then, when he saw his air plants growing, and his acorns remaining dry and unsprouted, should declare to you that there was "no such fact as that oaks would grow from acorns, or that, anyhow, those acorns would never produce oaks"; what would be your reply? You would say to him, "There is a law of germination and growth belonging to those acorns; and whenever you bring them into the position where that law is met, they will grow." We are ignorant equally of the facts in what the identity or germ of a human dead body consists, and what conditions are necessary to bring it into active resurrection life; these are the affairs of the Author of existence. But we do know, that whatever it is that constitutes the identity of the dead body's existence, cannot and will not develop itself in a resurrection life power, until the great Keeper of man brings it into a position and condition where the laws of its development are fulfilled.

(N. D. Williamson.)

People
Isaiah
Places
Jerusalem
Topics
Arise, Awake, Awaking, Birth, Bodies, Body, Bring, Cast, Causest, Corpses, Dawn, Dead, Departed, Dew, Dust, Dwell, Dwellers, Fall, Forth, Herbs, Joy, Lie, Morning, O, Rephaim, Rise, Shades, Shout, Sing, Sleep, Song, Spirits, Triumph, Wake, Wilt
Outline
1. Trust in God's Provision

Dictionary of Bible Themes
Isaiah 26:19

     4814   dew
     4954   morning
     5136   body
     5528   shouting
     5535   sleep, and death
     6139   deadness, spiritual
     6645   eternal life, nature of
     9110   after-life
     9315   resurrection, of believers

Isaiah 26:17-19

     5663   childbirth

Library
Our Strong City
'In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in.'--ISAIAH xxvi 1-2. What day is 'that day'? The answer carries us back a couple of chapters, to the great picture drawn by the prophet of a world-wide judgment, which is followed by a burst of song from the ransomed people of Jehovah, like Miriam's chant by the shores of the Red Sea.
Alexander Maclaren—Expositions of Holy Scripture

The Song of Two Cities
'In that day shall this song he sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks. 2. Open ye the gates, that the righteous nation which keepeth the truth may enter in. 3. Thou wilt keep him in perfect peace, whose mind is stayed on Thee; because he trusteth in Thee. A. Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength: 5. For He bringeth down them that dwell on high; the lofty city, He layeth it low; He layeth it low,
Alexander Maclaren—Expositions of Holy Scripture

The Inhabitant of the Rock
'Thou wilt keep him In perfect peace, whose mind is stayed on Thee: because he trusteth in Thee. Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength.'--ISAIAH xxvi. 3-4. There is an obvious parallel between these verses and the two preceding ones. The safety which was there set forth as the result of dwelling in the strong city is here presented as the consequence of trust. The emblem of the fortified place passes into that of the Rock of Ages. There is the further resemblance
Alexander Maclaren—Expositions of Holy Scripture

The Desire of the Soul in Spiritual Darkness
"Tis midnight on the mountains' brown, The cold round moon shines deeply down; Blue roll the waters, blue the sky Spreads like an ocean hung on high, Bespangled with those isles of light, So wildly, spiritually bright; Who ever gazed upon them shining, And turning to earth without repining, Nor wish'd for wings to flee away, And mix with their eternal ray." Even with the most irreligious person, a man farthest from spiritual thought, it seems that there is some power in the grandeur and stillness
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

The Song of a City, and the Pearl of Peace
This song of a city may, however, belong to us as much as to the men of Judah, and we may throw into it a deeper sense of which they were not aware. We were once unguarded from spiritual evil, and we spent our days in constant fear; but the Lord has found for us a city of defence, a castle of refuge. We have a burgess-ship in the new Jerusalem which is the mother of us all; and within that strong city we dwell securely. Let us sing this morning, "We have a strong city." The man that hath come into
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 31: 1885

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

O, this is Blessing, this is Rest --
"Thou wilt keep him in perfect peace, whose mind is stayed in Thee: because he trusteth in Thee." -- Isaiah 26:3. O, this is blessing, this is rest -- Unto Thine arms, O Lord, I flee: I hide me in Thy faithful breast, And pour out all my soul to Thee. There is a host dissuading me, -- But, all their voices far above, I hear Thy words -- "O taste and see The comfort of a Savior's love." And, hushing every adverse sound, Songs of defence my soul surround, As if all saints encamped about One trusting
Miss A. L. Waring—Hymns and Meditations

Sleeping and Waking
C. P. C. Is. xxvi. 19 We slept--a sleep of death, and yet of dreams, Fair dreams that pass, and sad dreams that abide, Where yearneth to the sound of distant streams The soul unsatisfied. We woke--but oh for speech of that fair land Wherein the soul awaketh, to declare The wonders that no heart can understand, That hath not entered there. For there the light that is not sun nor moon, That glows as morning, and as eve is sweet, And hath the glory of eternal noon, Doth guide the joyful feet. And
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

From his Return from Russia to his Last Journey.
1853-1858. John Yeardley had scarcely returned to England before war was declared with Russia. The confirmation he received from this lamentable event, that his journey had been made at the opportune time, filled his heart with gratitude. The work he had been able to do had been small, but he had the satisfaction of knowing that it had been accomplished at the only juncture in which it would have been practicable. The year 1853, he writes, closed with many mercies to a poor unworthy servant. I consider
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

I Fear, I Say, Greatly for Thee, Lest...
39. I fear, I say, greatly for thee, lest, when thou boastest that thou wilt follow the Lamb wheresoever He shall have gone, thou be unable by reason of swelling pride to follow Him through strait ways. It is good for thee, O virgin soul, that thus, as thou art a virgin, thus altogether keeping in thy heart that thou hast been born again, keeping in thy flesh that thou hast been born, thou yet conceive of the fear of the Lord, and give birth to the spirit of salvation. [2142] "Fear," indeed, "there
St. Augustine—Of Holy Virginity.

Pleading
We shall consider our text, then, as one of the productions of a great master in spiritual matters, and we will study it, praying all the while that God will help us to pray after the like fashion. In our text we have the soul of a successful pleader under four aspects: we view, first, the soul confessing: "I am poor and needy." You have next, the soul pleading, for he makes a plea out of his poor condition, and adds, "Make haste unto me, O God!" You see, thirdly, a soul in it's urgency, for he cries,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

"For the Law of the Spirit of Life in Christ Jesus Hath Made Me Free from the Law of Sin and Death. "
Rom. viii. 2.--"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." You know there are two principal things in the preceding verse,--the privilege of a Christian, and the property or character of a Christian. He is one that never enters into condemnation; He that believeth shall not perish, John iii. 15. And then he is one that walks not after the flesh, though he be in the flesh, but in a more elevate way above men, after the guiding and leading
Hugh Binning—The Works of the Rev. Hugh Binning

The Nature of Spiritual Hunger
Blessed are they which do hunger and thirst after righteousness Matthew 5:6 We are now come to the fourth step of blessedness: Blessed are they that hunger'. The words fall into two parts: a duty implied; a promise annexed. A duty implied: Blessed are they that hunger'. Spiritual hunger is a blessed hunger. What is meant by hunger? Hunger is put for desire (Isaiah 26:9). Spiritual hunger is the rational appetite whereby the soul pants after that which it apprehends most suitable and proportional
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Out of Sectarian Confusion
I was still a Methodist. The Methodist did not license women to preach; but when the preachers found out that God was using me in the salvation of souls and that I was not especially interested in building up any certain denomination, I had an abundance of calls. God had already begun talking to my brother Jeremiah about the sin of division, and he was beginning to see the evils of sectarianism. The winter after I was healed, he had attended the Jacksonville, Illinois, holiness convention, and had
Mary Cole—Trials and Triumphs of Faith

His Journey to South Russia.
1853. The call which John Yeardley had received to visit the German colonies in South Russia, and which had lain for a long time dormant, now revived. A friend who had watched with regret his unsuccessful attempts on former journeys to enter that jealous country, and who augured from the political changes which had taken place that permission might probably now be obtained, brought the subject again under his notice. The admonition was timely and effectual. After carefully pondering the matter--with,
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

Of the Last Resurrection.
1. For invincible perseverance in our calling, it is necessary to be animated with the blessed hope of our Savior's final advent. 2. The perfect happiness reserved for the elect at the final resurrection unknown to philosophers. 3. The truth and necessity of this doctrine of a final resurrection. To confirm our belief in it we have, 1. The example of Christ; and, 2. The omnipotence of God. There is an inseparable connection between us and our risen Savior. The bodies of the elect must be conformed
John Calvin—The Institutes of the Christian Religion

The Heart's Desire Given to Help Mission Work in China.
"Sept. 30 [1869].--From Yorkshire L50.--Received also One Thousand Pounds to-day for the Lord's work in China. About this donation it is especially to be noticed, that for months it had been my earnest desire to do more than ever for Mission Work in China, and I had already taken steps to carry out this desire, when this donation of One Thousand Pounds came to hand. This precious answer to prayer for means should be a particular encouragement to all who are engaged in the Lord's work, and who may
George Müller—Answers to Prayer

The Love of the Holy Spirit in Us.
"O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not."--Matt. xxvii. 37. The Scripture teaches not only that the Holy Spirit dwells in us, and with Him Love, but also that He sheds abroad that Love in our hearts. This shedding abroad does not refer to the coming of the Holy Spirit's Person, for a person can not be shed abroad. He comes, takes possession, and dwells in us; but that which is shed abroad
Abraham Kuyper—The Work of the Holy Spirit

"But if the Spirit of Him that Raised up Jesus from the Dead Dwell in You, He that Raised up Christ from the Dead, Shall Also
Rom. viii. 11.--"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you." As there is a twofold death,--the death of the soul, and the death of the body--so there is a double resurrection, the resurrection of the soul from the power of sin, and the resurrection of the body from the grave. As the first death is that which is spiritual, then that which is bodily, so
Hugh Binning—The Works of the Rev. Hugh Binning

Love
The rule of obedience being the moral law, comprehended in the Ten Commandments, the next question is: What is the sum of the Ten Commandments? The sum of the Ten Commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbour as ourselves. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.' Deut 6: 5. The duty called for is love, yea, the strength of love, with all
Thomas Watson—The Ten Commandments

Another Shorter Evening Prayer.
O eternal God and heavenly Father, if I were not taught and assured by the promises of thy gospel, and the examples of Peter, Mary Magdalene, the publican, the prodigal child, and many other penitent sinners, that thou art so full of compassion, and so ready to forgive the greatest sinners, who are heaviest laden with sin, at what time soever they return unto thee with penitent hearts, lamenting their sins, and imploring thy grace, I should despair for mine own sins, and be utterly discouraged from
Lewis Bayly—The Practice of Piety

The Iranian Conquest
Drawn by Boudier, from the engraving in Coste and Flandin. The vignette, drawn by Faucher-Gudin, from a statuette in terra-cotta, found in Southern Russia, represents a young Scythian. The Iranian religions--Cyrus in Lydia and at Babylon: Cambyses in Egypt --Darius and the organisation of the empire. The Median empire is the least known of all those which held sway for a time over the destinies of a portion of Western Asia. The reason of this is not to be ascribed to the shortness of its duration:
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 9

Links
Isaiah 26:19 NIV
Isaiah 26:19 NLT
Isaiah 26:19 ESV
Isaiah 26:19 NASB
Isaiah 26:19 KJV

Isaiah 26:19 Bible Apps
Isaiah 26:19 Parallel
Isaiah 26:19 Biblia Paralela
Isaiah 26:19 Chinese Bible
Isaiah 26:19 French Bible
Isaiah 26:19 German Bible

Isaiah 26:19 Commentaries

Bible Hub
Isaiah 26:18
Top of Page
Top of Page