Go, my people, enter into thy chambers, shut thy doors upon thee, hide thyself a little for a moment, until the indignation pass away.

“All the generations from Adam to this day have passed away; but those who were made perfect in charity by the grace of God live among the saints; and they shall be made manifest at the judgment of the kingdom of Christ. For it is written, "Enter into your chamber a little while, until my wrath and anger pass, and I remember the good day and will raise you up out of your graves."”

“When we read, "Go, my people, enter into your closets for a little while, until my anger passes away," we have in the closets graves, in which they will have to rest for a little while, who shall have at the end of the world departed this life in the last furious onset of the power of Antichrist. Why else did he use the expression closets in preference to some other receptacle, if it were not that the flesh is kept in these closets or cellars salted and reserved for use, to be drawn out thence on a suitable occasion? It is on a similar principle that embalmed corpses are set aside for burial in mausoleums and sepulchers, in order that they may be removed from there when the Master shall order it. Since, therefore, there is consistency in thus understanding the passage (for what refuge of little closets could possibly shelter us from the wrath of God?), it appears that by the very phrase which he uses, "until his anger passes away," which shall extinguish Antichrist, he in fact shows that after that indignation the flesh will come forth from the sepulcher, in which it had been deposited previous to the bursting out of the anger. Now out of the closets nothing else is brought than that which had been put into them, and after the extirpation of Antichrist shall be busily transacted the great process of the resurrection.”

“Certainly there are two things that make us hope for the bliss of the just and the end of all suffering: death and the resurrection from the dead. In death is rest, as the prophet says, "My people, enter into your chambers, hide yourself a little until the indignation of the Lord pass away." But in the resurrection there is perfect happiness in the whole person, that is, in flesh and spirit. Consequently we are not to think that both of these are to be marked by the labor of fasting but rather by the rejoicing of refreshment.”

“Go, My people, come into your chambers This reply they replied to the prophet, “Go, My people, come into your chambers,” into the synagogues and the study houses. Alternatively, think about your deeds, in the chambers of your heart. In this manner Rabbi Tanhuma expounded it. close your door about you Jonathan renders: Do good deeds that will protect you. Rabbi Tanhuma, however, expounded: Close the doors of your mouth so as not to question the divine standard of justice. hide Hide a little until the wrath passes, for indeed I will visit upon your enemies.”

“Come, my people, etc. R. Moses Hakkohen explains this verse to mean that the people shall shut themselves in Jerusalem, because of Sennacherib. חבי Some explain this word as a regular form of a verb (חבה) ל״ה; the feminine form חבי is used, because עם is sometimes feminine; comp. וחטאת עמך And thy people sinneth (Ex. 5:16). R. Jehudah, the Grammarian, says, חבה. that חבי is a noun like שבי captivity. The first explanation is the right one.”

“In that day. In this part he gives thanks for the justification of the people; and it is divided into two. In the first he foretells the state of the just; in the second he shows the fruit of justice, "the old error." Concerning the first, two things. For first he foretells the confidence of the just, "in that day," after the return from captivity, and the affliction of the Moabites by the Maccabees; or after the coming of Christ. O Sion — "the savior" is Christ, or Judas Maccabeus; "the city of strength" is by Maccabean protection; "wall and outwork will be set" — for them alone, according to the letter, in the time of the Maccabees; or the wall is Christ, the outwork the prophets. Or otherwise, Sion is the city, the savior is God, or Christ, or Judas Maccabeus. Wall, that is, one defending as a wall. Proverbs 18: the name of the Lord is a most strong tower. Zechariah 2: I will be to them, says the Lord, a wall of fire round about. Second, the Lord proclaims their justice, saying to the Angels, "open the gates" — of heaven, or of virtue, closed by sins; or, according to the letter, you need not close the gates on account of unbelievers, because all will be just. Psalm 117: this is the gate of the Lord; the just shall enter into it: "the old error." Here he sets down the fruit of justice, namely peace; concerning which, first is set down the people's petition, which contains three things. For the fitness of the petitioners is proposed, "the old error," namely of idolatry: 2 Corinthians 5: the old things have passed away. The benefit of peace is requested, "you will keep peace," of body and soul. Below, 32: my people shall sit in the beauty of peace. The merit of peace is alleged: "because we have hoped in you." Ecclesiasticus 2: who has hoped in the Lord, and has been confounded? Second is set down the prophet's response, who is mediator between the people and God, "you have hoped." And it is divided into three. In the first is set down the promise of peace; in the second, the obtaining of peace, "the path of the just is right"; in the third, the announcement of the peace obtained, "justice." Concerning the first, three things. First he grants the merit: "you have hoped in the Lord" "forever," that is, always. Psalm 27: in him my heart has hoped, and I have been helped. Second he adds counsel, "in the Lord God" — supply, "hope." Matthew 10: he who perseveres to the end, he shall be saved. Third he promises the benefit of peace, in return for the destruction of enemies: "because he will bend down those who dwell." The Jews refer this to the Romans. But it can be referred to any of their enemies whatsoever. Or mystically to the Jews themselves. Above, 25: the fortifications of your high walls shall fall. And he adds the condition of those who destroy it: "the foot of the poor shall trample it" — of the Jews, who has little; "of the needy," who needs to have more. Or if mystically, he sets down the merit of the destruction of the Jews on account of the poor Christ, concerning whom in Psalm 69: but I am needy and poor. And elsewhere, 68: I am poor and sorrowful. "Of the needy" — of the disciples. "The path of the just." Here is set down as it were a debate of the prophet with the Lord, for obtaining the people's petition: and first he induces him to punish the enemies through arguments; second, through experiences, "you have been indulgent." Concerning the first, two things. First he induces him to punish; second, that he keep them detained in punishment, "those dying." Concerning the first, three things. First he induces to justice; second he excludes mercy, "let us have mercy"; third he determines the punishment, "and he shall not see." Now he provokes to justice, proposing three things. First, the rightness of justice, "the path of the just," that is, of justice. Wisdom 10: the Lord leads the just through right ways. Second, the expectation of the afflicted, proposing three things: the expectation itself, "in the path," that is, through the punishment of your judgments, by which you avenge and free us. Psalm 118: I will never forget your justifications, because by them you have given me life. The desire of those who wait, "your name." Jeremiah 23: this is the name that they shall call him, the Lord our just one. The constancy of desire: "because day and night," that is, at all times, or in prosperity and adversity, "my soul." Canticle 3: on my bed I sought him whom my soul loves. Psalm 62: O God, my God, to you I watch from first light. Third he proposes the usefulness of justice, "when you shall have executed judgments." Psalm 9: the Lord shall be known, executing judgments. "Let us have mercy." Here he excludes mercy; and concerning this he does two things. First the Lord proposes mercy by way of question, "let us have mercy." Psalm 32: the earth is full of the mercy of the Lord. Second the prophet excludes it, on account of its uselessness, "and he shall not learn." Ecclesiastes 8: because the Lord does not quickly bring forth sentence, the children of men commit evils. Ecclesiasticus 30: an unbroken horse turns out stubborn, and a son left to himself turns out headstrong. And on account of the gravity of the sin, on account of the profanation of the sacred place, "in the land of the saints." Psalm 78: O God, the nations have come into your inheritance, they have polluted your holy temple. Jeremiah 11: what is it that my beloved has done many wicked things in my house? "And he shall not see." Here is set down the debate over determining the punishment: and first the Lord asks, "and he shall not see," as if to say: must I give him this punishment, that he not see? Or in a diminished sense, and this suffices for punishment. Second the prophet answers: "Lord, let it be exalted." Third the Lord determines the punishment, spiritual: "let them see and be confounded": Apocalypse 1: every eye shall see him, in the glory of his humanity, not of his divinity; and corporal: Apocalypse 19: they were sent into the pool of fire. Fourth the prophet, rejoicing together, consents, proposing two goods following from the said punishment: the peace of the people. Therefore, Lord, this being done, you will give peace; and this we hope from you; "for all things." Philippians 2: it is God who works in us to will and to accomplish: "you have worked," "works," that is, the punishments by which you have sufficiently purged us. Below, 40: she has received from the hand of the Lord double. Second, the praise of God: "Lord God, they have possessed"; and therefore we have not been able to devote ourselves to your praise. "Only in you," not having another god to whom alone we might devote ourselves. Lamentations, last chapter: servants have ruled over us. Note on that word, "city of strength," that Christ is the city of our strength, because he confirms us, first, in faith. 1 Corinthians 3: no one can lay another foundation besides that which has been laid, which is Christ Jesus. Second, in hope. Hebrews 6: we who have fled for refuge might have the strongest comfort in holding fast the hope set before us. Third, in charity. Ephesians 3: rooted and grounded in charity. Luke 12: I have come to send fire upon the earth. Fourth, in work. Philippians 2: God who works in us to will and to accomplish, for good will. Fifth, in temptation. 1 Corinthians 10: God is faithful, who will not permit you to be tempted beyond what you are able. Sixth, in accusation. 1 John 2: we have an advocate with God, Jesus Christ. Seventh, in reward. Apocalypse 3: I will make him a pillar in the temple of my God. Again, note on that word, "open," that we ought to open the gates through meditation, first on the misery of hell; below, 38: I shall go to the gates of hell. Second, on the just life. Proverbs, last chapter: let her works praise in the gates. Third, on heavenly glory. Psalm 147: he has strengthened the bolts of your gates. Again, note on that word "peace," that there are three things which make peace in the present life. First, contempt of temporal wealth. Below, 57: but the wicked are like the raging sea, which cannot rest. Second, the subjugation of carnal concupiscence. Ecclesiasticus 44: making peace in their houses. Third, contemplation of divine wisdom. Psalm 75: his place is made in peace, and his abode in Sion. Again, note on that word, "the path of the just," that it is the right way of justice, first, on account of the shortness of the journey. Wisdom 5: we have walked difficult ways. Second, on account of the evenness of its course: whose midpoint does not diverge. John 13: knowing that he goes to God. Third, on account of its beauty. Jeremiah 31: may the Lord bless you, beauty of justice, holy mountain. Note on that word, "peace," that there are three things which make peace in the life to come. First, the abundance of goods. Psalm 147: he has placed peace in your borders. Second, security from evils. Below, 32: my people shall sit in the tabernacles of confidence. Third, immobility. Psalm 4: in peace, in the very same, I will sleep and I will rest. "Those dying." Here he asks that he not free those punished further from punishment. And first he sets down the petition: "let dying sinners not live" — the life of glory — unless they repent. "Let the giants," glorying in their power, "not rise again" — to glory. Psalm 1: the wicked shall not rise again. Ecclesiasticus 16: the ancient giants did not obtain pardon for their sins. Or he asks that their enemies, cast down, may not rise again further to power. Second he sets down the being heard: "therefore." Psalm 9: let their memory perish with a sound. Jeremiah 8: in the time of their visitation they shall fall. "You have been indulgent." Here he induces God to the work of justice through experience. And first through experience among the gentiles, second among the Jews: "as she who has conceived." Concerning the first, two things. First he proves through experience the uselessness of mercy: both as to the remission of punishments, "you have been indulgent"; and as to the multiplication of goods, "you have extended." Jeremiah 5: they have grown great and rich, and are grown fat and sleek, and have most wickedly passed over my words. Proverbs 1: the prosperity of fools. Second, the usefulness of avenging justice, "Lord, in distress." Hosea 6: in their tribulation they will rise early to me. Jeremiah 2: in the time of affliction. "As she who has conceived." Here he proves the same through experience among the Jews. And first he sets down the scourge of tribulation, "as she who has conceived." John 16: a woman, when she gives birth, has sorrow. Psalm 47: there, pains as of a woman in labor. Second, the fruit of amendment, "from your face." Hebrews 12: now all discipline, indeed, in the present seems not to be of joy but of sorrow; but afterward it yields to those exercised by it the most peaceful fruit of justice. "We have not done justice." Here he announces the peace obtained: and concerning this he does three things. First is shown the reason for the delay, "we have not done justice," so that it alludes to what is said in Deuteronomy 28: the Lord will give your enemies, who rise up against you, falling down before your face. Second is set down the promise of the restoration of the people through resurrection, whether bodily on the last day, or from the misery of captivity. Whence the resurrection is promised. "The dead shall live": the voice of the prophet to the Lord; Ezekiel 37; the giving of thanks is enjoined upon those rising again: "awake." Daniel 12: many of those who sleep in the dust of the earth shall awake. And the cause, or reason, of the resurrection is assigned: "because the dew," namely divine kindness. Hosea 6: and he shall come, etc. Third is shown the destruction of the enemies (and concerning this he sets down three things. First, the destruction itself): "the land of giants," that is, of the proud and powerful. Above, 17: it shall be like a heap of stones in ruin. Second, the exemption of the people of God, "go, my people." "Chambers" — tombs; or, according to the letter, the fortification in which meanwhile they cautiously keep themselves guarded. Below, 54: in a moment of indignation I hid my face for a little while from you; and with everlasting mercy I have had mercy on you. Apocalypse 7: it was said to them that they should rest yet a little while, until the number of their brethren should be completed. Third he sets down the order of destruction, because it is through judgment: whence he sets down the coming of the judge, "for behold the Lord." Micah 1: behold the Lord will come forth, and the manifestation of crimes: "and he will reveal." Job 16: O earth, cover not my blood, and let not my cry find a hiding place in you.”

“These two verses are supposed not to belong to the song which takes up the rest of the chapter, but to begin a new matter, and to be rather an introduction to the following chapter than the conclusion of this. Of whereas, in the foregoing song, the people of God had spoken to him, complaining of their grievances, here he returns an answer to their complaints, in which, I. He invites them into their chambers (Isa 26:20): "Come, my people, come to me, come with me" (he calls them nowhere but where he himself will accompany them); "let the storm that disperses others bring you nearer together. Come, and enter into thy chambers; stay not abroad, lest you be caught in the storm, as the Egyptians in the hail," Exo 9:21. 1. "Come into chambers of distinction; come into your own apartments, and continue not any longer mixed with the children of Babylon. Come out from among them, and be you separate," Co2 6:17; Rev 18:4. If God has set apart those that are godly for himself, they ought to set themselves apart. 2. "Into chambers of defence, in which by the secresy or the strength of them you may be safe in the worst of times." The attributes of God are the secret of his tabernacle, Psa 27:5. His name is a strong tower, into which we may run for shelter, Pro 18:10. We must be faith find a way into these chambers, and there hide ourselves; that is, with a holy security and serenity of mind, we must put ourselves under the divine protection. Come, as Noah into the ark, for he shut the doors about him. When dangers are threatening it is good to retire, and lie hid, as Elijah did by the brook Cherith. 3. Into chambers of devotion. "Enter into thy closet, and shut thy door, Mat 6:6. Be private with God: Enter into thy chamber, to examine thyself, and commune with thy own heart, to pray, and humble thyself before God." This work is to be done in times of distress and danger; and thus we hide ourselves, that is, we recommend ourselves to God to hide us, and he will hide us either under heaven or in heaven. Israel must keep within doors when the destroying angel is slaying the first-born of Egypt, else the blood on the door-posts will not secure them. So must Rahab and her family when Jericho is being destroyed. Those are most safe that are least seen. Qui bene latuit, benevixit - He has lived well who has sought a proper degree of concealment. II. He assures them that the trouble would be over in a very short time, that they should not long be in any fright or peril: "Hide thyself for a moment, the smallest part of time we can conceive, like an atom of matter; may, if you can imagine one moment shorter than another, it is but for a little moment, and that with a quasi too, as it were for a little moment, less than you think of. When it is over it will seem as nothing to you; you will wonder how soon it is gone. You shall not need to lie long in confinement, long in concealment. The indignation will presently be over-past; that is, the indignation of the enemies against you, their persecuting power and rage, which force you to abscond. When the wicked rise, a man is hid. This will soon be over; God will cut them off, will break their power, defeat their purposes, and find a way for your enlargement." When Athanasius was banished from Alexandria by an edict of Julian, and his friends greatly lamented it, he bade them be of good cheer. Nubecula est quae cito pertransibit - It is a little cloud, that will soon blow over. You shall have tribulation ten days; that is all, Rev 2:10. This enables God's suffering people to call their afflictions light, that they are but for a moment. III. He assures them that their enemies should be reckoned with for all the mischief they had done them by the sword, either of war or persecution, Isa 26:21. The Lord will punish them for the blood they have shed. Here is, 1. The judgment set, and process issued out: The Lord comes out of his place, to punish the inhabitants of the earth for their iniquity, in giving such disturbance to all about them. There is a great deal of iniquity among the inhabitants of the earth; but though they all combine in it, though hand join in hand to carry it on, yet it shall not go unpunished. Besides the everlasting punishment into which the wicked shall go hereafter, there are often remarkable punishments of cruelty, oppression, and persecution, in this world. When men's indignation is over-past, and they have done their worst, let them then expect God's indignation, for he sees that his day is coming, Psa 37:13. God comes out of his place to punish. He shows himself in an extraordinary manner from heaven, the firmament of his power, from the sanctuary, the residence of his grace. He is raised up out of his holy habitation, where he seemed before to conceal himself; and now he will do something great, the product of his wise, just, and secret counsels, as a prince that goes to take the chair or take the field, Zac 2:13. Some observe that God's place is the mercy-seat; there he delights to be; when he punishes he comes out of his place, for he has no pleasure in the death of sinners. 2. The criminals convicted by the notorious evidence of the face: The earth shall disclose her blood; the innocent blood, the blood of the saints and martyrs, which has been shed upon the earth like water, and has soaked into it, and been concealed and covered by it, shall not be brought to light, and brought to account; for God will make inquisition for it, and will give those that shed it blood to drink, for they are worthy. Secret murders, and other secret wickednesses, shall be discovered, sooner or later. And the slain which the earth has long covered she shall no longer cover, but they shall be produced as evidence against the murderers. The voice of Abel's blood cries from the earth, Gen 9:10, Gen 9:11; Job 20:27. Those sins which seemed to be buried in oblivion will be called to mind, and called over again, when the day of reckoning comes. Let God's people therefore wait awhile with patience, for behold the Judge stands before the door.”

“enter . . . chambers--When God is about to take vengeance on the ungodly, the saints shall be shut in by Him in a place of safety, as Noah and his family were in the days of the flood (Gen 7:16), and as Israel was commanded not to go out of doors on the night of the slaying of the Egyptian first-born (Exo 12:22-23; Psa 31:20; Psa 83:3). The saints are calmly and confidently to await the issue (Exo 14:13-14).”

“The judgment upon them is not mentioned, indeed, till after the completion of the church through those of its members that have died, although it must have actually preceded the latter. Thus the standpoint of the prophecy is incessantly oscillating backwards and forwards in these four chapters (Isaiah 24-27). This explains the exhortation in the next verses, and the reason assigned. "Go in, my people, into thy chambers, and shut the door behind thee; hide thyself a little moment, till the judgment of wrath passes by. For, behold, Jehovah goeth out from His place to visit the iniquity of the inhabitants of the earth upon them; and the earth discloses the blood that it has sucked up, and no more covers her slain." The shı̄r is now at an end. The prophecy speaks once more as a prophet. Whilst the judgment of wrath (za‛am) is going forth, and until it shall have passed by (on the fut. exact., see Isa 10:12; Isa 4:4; and on the fact itself, acharith hazza‛am, Dan 8:19), the people of God are to continue in the solitude of prayer (Mat 6:6, cf., Psa 27:5; Psa 31:21). They can do so, for the judgment by which they get rid of their foes is the act of Jehovah alone; and they are to do so because only he who is hidden in God by prayer can escape the wrath. The judgment only lasts a little while (Isa 10:24-25; Isa 54:7-8,. cf., Psa 30:6), a short time which is shortened for the elect's sake. Instead of the dual דּלתיך (as the house-door is called, though not the chamber-door), the word is pointed דּלת (from דּלה = דּלת), just as the prophet intentionally chooses the feminine חבי instead of חבה. The nation is thought of as feminine in this particular instance (cf., Isa 54:7-8); because Jehovah, its avenger and protector, is acting on its behalf, whilst in a purely passive attitude it hides itself in Him. Just as Noah, behind whom Jehovah shut the door of the ark, was hidden in the ark whilst the water-floods of the judgment poured down without, so should the church be shut off from the world without in its life of prayer, because a judgment of Jehovah was at hand. "He goeth out of His place" (verbatim the same as in Mic 1:3), i.e., not out of His own divine life, as it rests within Himself, but out of the sphere of the manifested glory in which He presents Himself to the spirits. He goeth forth thence equipped for judgment, to visit the iniquity of the inhabitant of the earth upon him (the singular used collectively), and more especially their blood-guiltiness. The prohibition of murder was given to the sons of Noah, and therefore was one of the stipulations of "the covenant of old" (Isa 24:5). The earth supplies two witnesses: (1.) the innocent blood which has been violently shed (on dâmim, see Isa 1:15), which she has had to suck up, and which is now exposed, and cries for vengeance; and (2.) the persons themselves who have been murdered in their innocence, and who are slumbering within her. Streams of blood come to light and bear testimony, and martyrs arise to bear witness against their murderers.”