성경 주석서

Isaiah 26:1-2. In that day — When God shall do such glorious works for the comfort of his people, as are described in the foregoing chapter; shall this song be sung in the land of Judah — In the church of God, often signified by the titles of Judah, Jerusalem, Zion, and the like. We have a strong city — Jerusalem, or the church, which is often compared to a city. Salvation will God appoint, &c. — God’s immediate and saving protection shall be to his church instead of walls. Open ye the gates — Of the city, mentioned Isaiah 26:1. An expression which implies the increase of the number of believers, and the enlargement of the church. That the righteous nation —

The whole body of righteous men, whether Jews or Gentiles; (for he seems to speak here, as he apparently did in the foregoing chapter, of the times of the gospel;) which keepeth the truth — Which is sincere and steadfast in the profession and practice of the true religion; may enter in — May be received and acknowledged as true members of the church, which all such persons undoubtedly are.

Isaiah 26:3-4. Thou wilt keep him in perfect peace — Hebrew, in peace, peace; peace with God, and peace of conscience; peace at all times, and under all events; whose mind is stayed on thee — Hebrew, יצר סמוךְ, the thought, or, mind fixed, or, the stayed mind, as Bishop Lowth renders it; that is, the man whose thoughts and mind are fixed and settled on thee by faith, as the next clause explains it. In the foregoing verse, the righteous are represented as being admitted into the city, and here as being preserved and defended in it by God’s almighty power. Trust ye in the Lord — Ye, who truly turn to and obey him; for ever — In all times and conditions, and as long as you live; for in the Lord Jehovah —

In him who was, and is, and is to come; is everlasting strength — Hebrew, צור עולמים, the rock of ages; which will assuredly support those who build their confidence thereon. That is, he is a sure refuge to all those that trust in him through all generations.

Isaiah 26:5-6. For he bringeth down — Hebrew, he hath brought down, or, as it may be rendered, he will bring down, them that dwell on high — He speaks not so much of height of place, as of dignity and power, in which sense also he mentions the lofty city in the next clause; which may be understood, either of proud Babylon, or of all the strong and stately cities of God’s enemies. The foot shall tread it down — God will bring it under the feet of his poor, weak, and despised people. The meaning is, you have good reason for trusting in God, for he can and does raise up some and throw down others, according to his own good pleasure.

Isaiah 26:7. The way of the just is uprightness — Hebrew, מישׁרים, righteousness. The just proceed steadily on in the practice of the various duties of righteousness, which they owe to God and man; or, their way is evenness, or plainness, as the word may be rendered. It is their constant care and endeavour to walk with God in an even, steady course of obedience and holy conversation. Bishop Lowth translates the clause, the way of the righteous is perfectly straight, not crooked, involved, and intricate, like that of the wicked. Thou, most upright, dost weigh the path of the just — Dost mark and consider it, and observe the various difficulties and dangers that will occur in it, and wilt give them grace sufficient for them; or, thou dost examine it. Thou, who art most upright in all thy ways, and therefore a lover of uprightness, and of all upright men, dost weigh, dost narrowly observe and ponder, the path of the just; the whole course of their actions, and, which is implied, dost approve of them, and direct them to a happy issue. This seems to be the most common meaning of the word פלס, here rendered to weigh: see Proverbs 4:26; Proverbs 5:21. It bears, however, another sense, Psalm 78:50, namely, to make the way plain, or, to remove obstructions out of it. In this sense Bishop Lowth understands it here, and therefore translates the clause, thou most exactly levellest the path of the righteous. While the way of the wicked is perplexed, and rugged, and full of obstructions, God makes the way of the righteous plain and easy before them, by preventing or removing those things that would be stumbling-blocks to them, so that they walk safely and comfortably forward in the path of duty.

Isaiah 26:8-9. Yea, in the way of thy judgments, O Lord — That is, as some understand it, of thine ordinances and commandments, in which we carefully and conscientiously walk; or, in the way of thy chastisements. As we, thy people, have loved and served thee, when thou didst make our way smooth and pleasant before us, so we have not forsaken thee, but waited upon thee, when thou didst see fit, for our trial, to make it difficult and troublesome. We have possessed our souls in patience under thy chastisements, and have waited thy time for our deliverance. The desire of our soul is to thy name — Hebrew, to thy name and thy memory; that is, to the remembrance of thy nature and attributes, according as thou hast made thyself known by thy word and works. And so the sense of this clause is, our affections are not alienated from thee by thy judgments, but we still continue to desire thy presence and favour, and we support and comfort ourselves with the remembrance of what thou art, and what thou hast done, and what thou hast promised to be to, and do for, thy people. With my soul — Sincerely and most affectionately; have I desired thee — The prophet speaks this in the name of all God’s people; in the night — In the time of affliction, often termed night, or darkness; or, rather, in the night, properly so called, as appears from the next clause, wherein early, or in the morning, is opposed to it. When others are sleeping, my thoughts and desires are working toward thee. Yea, with my spirit within me — By fervent and importunate prayer for thy loving-kindness; will I seek thee early — Betimes in the morning. For when thy judgments are in the earth — And good reason it is that we should thus desire and seek thee in the way of thy judgments, because this is the very design of thy judgments, that men should thereby be awakened to learn and return to their duty; and this is a common effect of them, that those who have been careless in prosperity are made wiser and better by afflictions.

Isaiah 26:10-11. Let favour be showed to the wicked — If thou dost spare them, when thou chastisest thy own people, and grantest them health, prosperity, and other blessings; yet will they not learn righteousness — They will not be led to repentance by thy goodness; and therefore it is requisite thou shouldest send thy judgments into the earth, to reckon with men for abused mercies. In the land of uprightness — Even in thy church, and among thy people, where righteousness is taught, professed, and, among many, practised; and where unrighteousness is discountenanced and punished; will he — The wicked man, deal unjustly — Hebrew, יעול, will act perfidiously, perversely, or injuriously; and will not behold the majesty of the Lord — Although God gives such plain and clear discoveries of his majesty and glory, not only in his words, but also in his works, and in all the dispensations of his providence, whether those of justice, or those of grace; and especially in his glorious patience and mercy toward wicked men; yet they wilfully shut their eyes against these discoveries, and will not believe, or will not consider, and lay to heart, what a God of terrible and glorious majesty he is. Lord, when thy hand is lifted up — To smite and chastise them, in order that by repentance, faith, and prayer, they may make their peace with thee; they will not see — They will not take notice of it; are not aware that thou art angry with them, and about to execute thy judgments upon them. Nay, even when thou dost actually smite and punish them, they are guilty of the same obstinate blindness as when thou dost only threaten them, shutting their eyes against the clearest convictions of guilt and wrath, and ascribing to chance, common fate, or second causes, what is manifestly a divine correction and rebuke. They regard not the symptoms of their own ruin, but cry, “Peace, peace,” when thou, the holy and righteous God, art waging war against them. But they shall see — Whether they will or not. They shall know and feel, and that by sad experience, what they would not learn by other and easier ways. Atheists, scorners, and the carnally secure shall shortly feel what now they will not believe, that it is a fearful thing to fall into the hands of the living God. They will not see the evil of sin, and particularly the sin of hating and persecuting the people of God; but they shall, at length, be convinced to their sorrow, by the tokens of God’s displeasure against them for it, that what is done against his people, God takes as done against himself. And be ashamed for their envy at the people — They shall see that they have done God’s people a great deal of wrong, and therefore shall be ashamed of it, and of the enmity and envy which produced it. Yea, the fire of thine enemies, &c. — Such fire or wrath as thou usest to pour forth upon thy implacable enemies.

Isaiah 26:12. Lord, thou wilt ordain peace for us — That is, for thy true and genuine church and people. Though thou hast afflicted us, (Isaiah 26:8.) yet the time will come when we shall be in a very different, yea, in a happy condition. Or, referring to what he had last said, he means, as thou wilt destroy thine and our enemies, so thou wilt bless us; thy people, with peace and prosperity. For thou hast wrought all our works in us — Hebrew, לנו, to, or for us. All the good works done by us are the effects of thy grace. And all the good and great works which have been wrought for us, all the wonderful deliverances and singular blessings vouchsafed us, came from thee. The argument is this: God hath done great things for us, and delivered us formerly upon many occasions, and therefore he will still deliver us, and give us peace.

Isaiah 26:13-14. O Lord our God, &c. — The people of God, having already obtained their deliverance in part, with the overthrow and destruction of their enemies, proceed to unfold and express their hope, that God would perfect all his good works for them. Other lords besides thee — Who art our only King, Lawgiver, and Judge; and besides those governors who have been appointed over us by thee, and have ruled us in subordination to thee; even foreign and heathen lords, such as the Philistines formerly, and lately the Assyrians, and afterward (as the prophet foresaw would come to pass) the Babylonians, have had dominion, over us — Have exercised a tyrannical power over us. The reader will observe, the song begun, Isaiah 26:1, is continued, and Isaiah is foretelling what the language of the church would be after her deliverance. By thee only — By thy favour and help, by which alone we have been rescued from the tyranny of our enemies, and not by our merits or strength; will we make mention of thy name —

Celebrate thy praise, and trust in thee for the future. Bishop Lowth renders the clause, Thee only, and thy name, henceforth will we celebrate. They are dead, &c., they shall not rise — Those tyrants are destroyed, they shall never live or rise again to molest us. He probably refers to the miraculous destruction of Sennacherib’s army before Jerusalem, and to the overthrow of the Babylonian empire. Therefore hast thou visited and destroyed them, &c. — That they might be thus effectually destroyed thou didst undertake the work; and thou hast perfectly accomplished it, and abolished the monuments or memorials of their greatness and glory. The prophet speaks of what he foresaw, with certainty, would be done, as though it were effected already.