TRV
Study This Verse
Commentary on Isaiah 26 verses 12–19
The prophet in these verses looks back upon what God had done with them, both in mercy and judgment, and sings unto God of both, and then looks forward upon what he hoped God would do for them. Observe,
I. His reviews and reflections are mixed. When he looks back upon the state of the church he finds,
1.That God had in many instances been very gracious to them and had done great things for them. (1.) In general (Isa 26:12): Thou hast wrought all our works in us, or for us. Whatever good work is done by us, it is owing to a good work wrought by the grace of God in us; it is he that puts good thoughts and affections into our hearts if at any time they be there, and that works in us both to will and to do of his good pleasure. Acti, agimus - Being acted upon, we act. And if any kindness be shown us, or any of our affairs be prosperous and successful, it is God that works it for us. Every creature, every business, that is in any way serviceable to our comfort, is made by him to be so; and sometimes he makes that to work for us which seemed to make against us. (2.) In particular (Isa 26:15): "Thou hast increased the nation, O Lord! so that a little one has become a thousand (in Egypt they multiplied exceedingly, and afterwards in Canaan, so that they filled the land); and in this thou art glorified," for the multitude of the people is the honour of the prince, and therein God was glorified as faithful to his covenant with Abraham, that he would make him a father of many nations. Note, God's nation is a growing nation, and it is the glory of God that it is so. The increase of the church, that holy nation, is therefore to be rejoiced in because it is the increase of those that make it their business to glorify God in this world.
2.That yet he had laid them under his rebukes.
(1.)The neighbouring nations had sometimes oppressed them and tyrannised over them (Isa 26:13): "O Lord our God! thou who hast the sole right to rule us, whose subjects and servants we are, to thee we complain (for whither else should we go with our complaints?) that other lords besides thee have had dominion over us." Not only in the days of the Judges, but afterwards, God frequently sold them into the hand of their enemies, or rather, by their iniquities, they sold themselves, Isa 52:3-5. When they had been careless in the service of God, God suffered their enemies to have dominion over them, that they might know the difference between his service and the service of the kingdoms of the countries. It may be understood as a confession of sin, their serving other gods, and subjecting themselves to the superstitious laws and customs of their neighbours, by which other lords (for they called their idols baals, lords) had dominion over them, besides God. But now they promise that it shall be so no more: "Henceforth by thee only will we make mention of thy name; we will worship thee only, and in that way only which thou hast instituted and appointed." The same may be our penitent reflection: Other lords, besides God, have had dominion over us; every lust has been our lord, and we have been led captive by it; and it is has been long enough, and too long, that we have thus wronged both God and ourselves. The same therefore must be our pious resolution, that henceforth we will make mention of God's name only and by him only, that we will keep close to God and to our duty and never desert it.
(2.)They had sometimes been carried into captivity before their enemies (Isa 26:15): "The nation which at first thou didst increase, and make to take root, thou hast now diminished, and plucked up, and removed to all the ends of the earth, driven out to the utmost parts of heaven," as is threatened, Deu 30:4; Deu 28:64. But observe, Between the mention of the increasing of them and that of the removing of them it is said, Thou art glorified; for the judgments God inflicts upon his people for their sins are for his honour, as well as the mercies he bestows upon them in performance of his promise.
(3.)The prophet remembers that when they were thus oppressed and carried captive they cried unto God, which was a good evidence that they neither had quite forsaken him nor were quite forsaken of him, and that there were merciful intentions in the judgments they were under (Isa 26:16): Lord, in trouble have they visited thee. This was usual with the people of Israel, as we find frequently in the story of the Judges. When other lords had dominion over them they humbled themselves, and said, The Lord is righteous, Ch2 12:6. See here, [1.] The need we have of afflictions. They are necessary to stir up prayer; when it is said, In trouble have they visited thee, it is implied that in their peace and prosperity they were strangers to God, kept at a distance from him, and seldom came near him, as if, when the world smiled upon them, they had no occasion for his favours. [2.] The benefit we often have by afflictions. They bring us to God, quicken us to our duty, and show us our dependence upon him. Those that before seldom looked at God now visit him; they come frequently, they become friendly, and make their court to him. Before, prayer came drop by drop, but now they pour out a prayer; it comes now like water from a fountain, not like water from a still. They poured out a secret speech; so the margin. Praying is speaking to God, but it is a secret speech; for it is the language of the heart, otherwise it is not praying. Afflictions bring us to secret prayer, in which we may be more free and particular in our addresses to him than we can be in public. In affliction those will seek God early who before sought him slowly, Hos 5:15. It will make men fervent and fluent in prayer. "They poured out a prayer, as the drink-offerings were poured out, when thy chastening was upon them." But it is to be feared, when the chastening is off them, they will by degrees return to their former carelessness, as they had often done.
(4.)He complains that their struggles for their own liberty had been very painful and perilous, but that they had not been successful, Isa 26:17, Isa 26:18. [1.] They had the throes and pangs they dreaded: "We have been like a woman in labour, that cries out in her pangs; we have with a great deal of anxiety and toil endeavoured to help ourselves, and our troubles have been increased by those attempts;" as when Moses came to deliver Israel the tale of bricks was doubled. Their prayers were quickened by the acuteness of their pains, and became as strong and vehement as the cries of a woman in sore travail. So have we been in thy sight, O Lord! It was a comfort and satisfaction to them, in their distress, that God had his eye upon them, that all their miseries were in his sight; he was no stranger to their pangs or their prayers. Lord, all my desire is before thee, and my groaning is not hidden from thee, Psa 38:9. Whenever they came to present themselves before the Lord with their complaints and petitions they were in agonies like those of a woman in travail. [2.] They came short of the issue and success they desired and hoped for: "We have been with child; we have had great expectation of a speedy and happy deliverance, have been big with hopes, and, when we have been in pain, have comforted ourselves with this, that the joyful birth would make us forget our misery, Joh 16:21. But, alas! we have as it were brought forth wind; it has proved a false conception; our expectations have been frustrated, and our pains have been rather dying pains than travailing ones; we have had a miscarrying womb and dry breasts. All our efforts have proved abortive: We have not wrought any deliverance in the earth, for ourselves or for our friends and allies, but rather have made our own case and theirs worse; neither have the inhabitants of the world, whom we have been contesting with, fallen before us, either in their power or in their hopes; but they are still as high and arrogant as ever." Note, A righteous cause may be strenuously pleaded both by prayer and endeavour, both with God and man, and yet for a great while may be left under a cloud, and the point may not be gained.
II. His prospects and hopes are very pleasant. In general, "Thou wilt ordain peace for us (Isa 26:12), that is, all that good which the necessity of our case calls for." What peace the church has, or hopes for, it is of God's ordaining; and we may comfort ourselves with this, that, what trouble soever may for a time be appointed to the people of God, peace will at length be ordained for them; for the end of those men is peace. And, if God by his Spirit work all our works in us, he will ordain peace for us (for the work of righteousness shall be peace), and that is true and lasting peace, such as the world can neither give nor take away, which God ordains; for, to those that have it, it shall be unchangeable as the ordinances of the day and of the night. Moreover, from what God has done for us, we may encourage ourselves to hope that he will yet further do us good. "Thou hast heard the desire of the humble, and therefore wilt (Psa 10:17); and, when this peace is ordained for us, then by thee only will we make mention of thy name (Isa 26:13); we will give the glory of it to thee only, and not to any other, and we will depend upon thy grace only to enable us to do so." We cannot praise God's name but by his strength. Two things in particular the prophet here comforts the church with the prospect of: - 1. The amazing ruin of her enemies (Isa 26:14): They are dead, those other lords that have had dominion over us; their power is irrecoverably broken; they are quite cut off and extinguished: and they shall not live, shall never be able to hold up the head any more. Being deceased, they shall not rise, but, like Haman, when they have begun to fall before the seed of the Jews they shall sink like a stone. Because they are sentenced to this final ruin, therefore, in pursuance of that sentence, God himself has visited them in wrath, as a righteous Judge, and has cut off both the men themselves (he has destroyed them) and the remembrance of them: they and their names are buried together in the dust. He has made all their memory to perish; they are either forgotten or made mention of with detestation. Note, The cause that is maintained in opposition to God and his kingdom among men, though it may prosper awhile, will certainly sink at last, and all that adhere to it will perish with it. The Jewish doctors, comparing this with Isa 26:19, infer that the resurrection of the dead belong to the Jews only, and that those of other nations shall not rise. But we know better; we know that all who are in their graves shall hear the voice of the Son of God, and that this speaks of the final destruction of Christ's enemies, which is the second death. 2. The surprising resurrection of her friends, Isa 26:19. Though the church rejoices not in the birth of the man-child, of which she travailed in pain, but has as it were brought forth wind (Isa 26:18), yet the disappointment shall be balanced in a way equivalent: Thy dead men shall live; those who were thought to be dead, who had received a sentence of death within themselves, who were cast out as if they had been naturally dead, shall appear again in their former vigour. A spirit of life from God shall enter into the slain witnesses, and they shall prophesy again, Rev 11:11. The dry bones shall live, and become an exceedingly great army, Eze 37:10. Together with my dead body shall they arise. If we believe the resurrection of the dead, of our dead bodies at the last day, as Job did, and the prophet here, that will facilitate our belief of the promised restoration of the church's lustre and strength in this world. When God's time shall have come, how low soever she may be brought, they shall arise, even Jerusalem, the city of God, but now lying like a dead body, a carcase to which the eagles are gathered together. God owns it still for his, so does the prophet; but it shall arise, shall be rebuilt, and flourish again. And therefore let the poor, desolate, melancholy remains of its inhabitants, that dwell as in dust, awake and sing; for they shall see Jerusalem, the city of their solemnities, a quiet habitation again, Isa 33:20. The dew of God's favour shall be to it as the evening dew to the herbs that were parched with the heat of the sun all day, shall revive and refresh them. And as the spring-dews, that water the earth, and make the herbs that lay buried in it to put forth and bud, so shall they flourish again, and the earth shall cast out the dead, as it casts the herbs out of their roots. The earth, in which they seemed to be lost, shall contribute to their revival. When the church and her interests are to be restored neither the dew of heaven nor the fatness of the earth shall be wanting to do their part towards the restoration. Now this (as Ezekiel's vision, which is a comment upon it) may be fitly accommodated, (1.) To the spiritual resurrection of those that were dead in sin, by the power of Christ's gospel and grace. So Dr. Lightfoot applies it, Hor. Hebr. in John 12.24. "The Gentiles shall live; with my body shall they arise; that is, they shall be called in after Christ's resurrection, shall rise with him, and sit with him in heavenly places; nay, they shall arise my body (says he); they shall become the mystical body of Christ, and shall arise as part of him." (2.) To the last resurrection, when dead saints shall live, and rise together with Christ's dead body; for he arose as the first-fruits, and believers shall arise by virtue of their union with him and their communion in his resurrection.
For the Son of God indeed, being himself the Word, is Lord of all. But we once were subject from the first to the slavery of corruption and the curse of the law. Then by degrees fashioning for ourselves things that were not, we served, as says the blessed apostle, “them which by nature are no gods.” Ignorant of the true God, we preferred things that were not to the truth. But afterwards, as the ancient people when oppressed in Egypt groaned, so when we too had the law “engrafted” in us, according to the unutterable sighings of the Spirit made our intercession, “O Lord our God, take possession of us”; then, as “he became a house of refuge” and a “God and defense,” so also he became our Lord. Nor did he then begin to be, but we began to have him for our Lord.
(Verse 13) Lord our God, we have been possessed by other lords without you; only in you do we remember your name. LXX: Lord our God, possess us: Lord; we know no other besides you, we invoke your name. Therefore, we seek mercy and peace, which must be given after all, because we have been possessed by other masters without you, namely idols or demons sitting on idols: and we ask for nothing else except that we may be worthy to remember your name after many errors. According to the Septuagint, they said: Lord God, possess us, they pray that they may become God's possession after peace is restored to them. Indeed, we read the same about Wisdom, which speaks according to the Hebrew in Proverbs: God possessed me at the beginning of His ways (Prov. VIII, 22), although some copies have the word 'possession' in a wrong way. Finally, it follows: Before all the hills, He has begotten me. For how could the generation of a creature be more suitable to possession? It is written in Deuteronomy: Did not this your father possess you, and make you, and create you (Deut. XXXII, 6)? And it must be noted that it does not say, the Lord or God possessed you, and made you, and created you; but rather father, in order to mitigate the severity of the power with the mercy of the name. And what follows: O Lord, we do not know another besides you, does not exclude the Son, but joins him to the Father, for he did not say 'We do not know another,' but 'We do not know another outside of you.' But when the Son says, 'I am in the Father, and the Father in me,' we do not know the Son outside of the Father, for we know him in the Father. Finally, we also name him by saying in the Lord's Prayer: 'Our Father, who art in heaven.'
Therefore Christ will hand the kingdom over to God and the Father when through him the Father will be known by sight, for his kingdom consists of those in whom he now reigns through faith. In fact, in one sense Christ’s kingdom means his divine power according to which every created thing is subject to him; and in another sense his kingdom means the church in respect to the faith that it has in him. In accord with this meaning is the prayer of him who says, “Possess us,” for it is not the case that [Christ] himself does not possess all things. This is also the meaning of the following statement: “When you were the slaves of sin, you were free from righteousness.” Therefore he will destroy every dominion and every authority and power, so that he who sees the Father through the Son will neither require nor be pleased with repose in his own or the power of any created thing.
Continue studying Isaiah 26:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Isaiah 26:13 presents a profound confession and a resolute declaration of renewed allegiance from God's people, embedded within a prophetic song that expresses deep trust and future hope. The verse acknowledges a past period of spiritual infidelity where "other lords"—whether foreign oppressors, false deities, or human systems—had exerted control and diverted their devotion. This honest confession is immediately followed by a fervent vow to exclusively honor and proclaim the name of Yahweh, signifying a repentant return to singular worship and covenant faithfulness, anticipating the full establishment of God's righteous kingdom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 26:13 employs several potent literary devices to convey its profound message. The most prominent is Confession, as the verse opens with a direct, corporate admission of past unfaithfulness: "other lords beside thee have had dominion over us." This honest acknowledgement sets the stage for genuine repentance and a turning point. Following this, Antithesis or Contrast is powerfully used, juxtaposing the past dominion of "other lords" with the future, exclusive mention of Yahweh's name. The conjunction "but" serves as a sharp turning point, highlighting the radical shift from divided loyalty to singular devotion. There is also a strong element of Pledge or Vow, as the latter part of the verse ("by thee only will we make mention of thy name") functions as a solemn, public commitment to exclusive worship and obedience. Finally, the phrase "make mention of thy name" also functions as a form of Metonymy, where "name" stands for the entire character, authority, presence, and reputation of God Himself.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 26:13 articulates a foundational theological truth: God's absolute sovereignty and His demand for exclusive worship. It highlights the pervasive biblical theme of idolatry, not merely as the worship of physical idols, but as any ultimate allegiance given to something or someone other than God. The confession acknowledges humanity's propensity to seek security, identity, or fulfillment in "other lords"—be they political powers, material wealth, human wisdom, or even self-reliance. The turning point in the verse, however, underscores the possibility and necessity of repentance, a return to singular devotion where God's name, representing His very being and covenant faithfulness, is honored above all. This reflects the core of the First Commandment and the Shema, emphasizing that true life and peace are found only in unreserved commitment to Yahweh alone.
REFLECTION AND APPLICATION
Isaiah 26:13 serves as a timeless mirror for self-examination, challenging believers to honestly assess what "other lords" might subtly or overtly hold dominion in their lives today. In a world saturated with competing loyalties—from the allure of materialism and career success to the pursuit of social approval, political ideologies, or personal comfort—this verse calls us to a radical reorientation. It demands a conscious turning away from anything that usurps God's rightful place as the supreme object of our affection, trust, and obedience. This is not merely an intellectual exercise but a spiritual reset, a renewed pledge to love the Lord our God with all our heart, soul, mind, and strength. To "make mention of thy name" in our contemporary context means living a life that consistently honors God, proclaims His truth, and submits to His will in every circumstance, allowing His character to be reflected in our words, actions, and priorities. It is a daily, active declaration that He alone is our Lord and Master, the source of our identity, purpose, and ultimate satisfaction.
Questions for Reflection
FAQ
Who are the "other lords" mentioned in Isaiah 26:13?
Answer: The "other lords" in Isaiah 26:13 refer to any entity or power that had usurped God's rightful place of authority and allegiance in the lives of His people. Historically, this could include foreign rulers who had conquered or oppressed Israel, demanding tribute and loyalty. It also profoundly refers to false gods (idols) that the Israelites were tempted to worship, such as Baal or Asherah, which were prevalent in the surrounding cultures. Theologically, it extends to anything that becomes an ultimate source of trust, security, or identity apart from God—whether human wisdom, political alliances, wealth, or even self-reliance. The essence is that anything that demands ultimate loyalty or dominion over one's life, besides the one true God, functions as an "other lord." This concept is a direct challenge to the first commandment found in Exodus 20:3, "You shall have no other gods before me."
What does it mean to "make mention of thy name"?
Answer: To "make mention of thy name" (H2142, H8034) in biblical Hebrew is far more profound than simply speaking God's name. It encompasses a comprehensive act of remembrance, honor, proclamation, and living in accordance with God's character and covenant. It means to acknowledge His unique identity, authority, and power. It implies a public declaration of allegiance, a commitment to live in a way that brings glory to His name, and to actively remember His deeds, His promises, and His nature. It's an act of worship, a testimony, and a pledge of covenant faithfulness. This phrase signifies a turning away from all other allegiances and an exclusive devotion to Yahweh, living out the implications of who He is in every aspect of life. It reflects the call to love God with all one's being, as articulated in Deuteronomy 6:5.
CHRIST-CENTERED FULFILLMENT
Isaiah 26:13 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who alone delivers humanity from the dominion of "other lords" and establishes the supreme authority of God's name. While Israel confessed their past allegiance to foreign powers and false gods, humanity's deepest "other lord" is sin and death, which held dominion over all (as seen in Romans 6:12-14). Jesus, through His atoning sacrifice on the cross and His glorious resurrection, broke the power of these spiritual lords, setting us free from their tyranny and transferring us into His kingdom (as powerfully declared in Colossians 1:13-14). Furthermore, the exclusive mention of Yahweh's name is now fully realized in the New Covenant's call to acknowledge Jesus as Lord. Philippians 2:9-11 triumphantly declares that God has highly exalted Jesus and given Him "the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." Thus, our exclusive devotion to God is now mediated through Christ, who is the very embodiment of God's name and character (as Jesus Himself stated in John 14:9). In Him, we truly "make mention of thy name" by confessing Him as Lord, living under His righteous dominion, and proclaiming His saving power to the world, thereby fulfilling the deepest longing of this ancient prophetic confession.