Lord, let thy hand be exalted, and let them not see: let the envious people see, and be confounded: and let fire devour thy enemies.

“I know the glittering sword, and the blade made drunk in heaven, bidden to slay, to bring to nothing, to make childless and to spare neither flesh nor marrow nor bones. I know him who, though free from passion, meets us like a bear robbed of her cubs, like a leopard in the way of the Assyrians, not only those of that day, but if anyone now is an Assyrian in wickedness. Nor is it possible to escape the might and speed of his wrath when he watches over our impieties, and his jealousy, which knows to devour his adversaries, pursues his enemies to the death. I know the emptying, the making void, the making waste, the melting of the heart and knocking of the knees together;7 such are the punishments of the ungodly.”

“O Lord, Your hand has been taken away I have seen many Aggadic Midrashim on the verses of the above section and the following, but they are not appropriate, either because of the grammatical forms of the language or because of the context of the verses. I had to explain it according to its order. There is an Aggadic Midrash that states that the prophet begs that the nations not see the bounty of the Holy One, blessed be He, when He lavishes good upon Israel. The Holy One, blessed be He, replied, “It is better that they see and be ashamed,” (Eliyahu Zuta ch. 21). (The Midrash explains the verse as follows: O Lord, take away Your hand, so that they see not. I.e., the prophet begs that God conceal His might from the nations that they see it not. Thereupon, God replies, “Let them see and be ashamed...”) This does not fit with the language, however, since it does not say, “Raise Your hand.” Moreover, this word differs from all similar words. Every יָד רָמָה is accented on the final syllable, whereas this one is accented on the first syllable. Comp. (Gen. 37:7) “Behold, my sheaf rose (קָמָה).” Comp. also (Ruth 1:9) “Behold your sister in law has returned (שָׁבָה).” All of these are in the past tense. This too is to be explained: The hand of Your might has been taken away from upon Your enemies so that they see not Your might for they have seen that their way has prospered. I beg of You, let them see and be ashamed. the envy of a people Let them see the bounty that You shall lavish upon Your people, Even they themselves shall see the judgment of Your vengeance, that the fire (of envy) shall consume them.”

“רמה ידך בל יחזיון When Thy hand is lifted up they will not see. יחזו ויבשו קנאת עם But they shall see and be ashamed for their envy at the people; let them show their envy of Thy people, and be ashamed, אף אש צריך תאכלם And let the fire devour Thine enemies. Some explain the former phrase thus: Let them see Thy punishment inflicted upon all of them. According to this explanation, the phrase has the same meaning as the words אף אש צריך תאכלם yea, even the fire, which shall devour thine enemies.”

“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.”

“Lord, when thy hand is lifted up, they will not see,.... Or, "thy high hand they will not see" (y); when it is exalted, and become glorious in power, in punishing wicked men; though the punishment is visible, yet they will not consider that it comes from the hand of God, but attribute it to chance, misfortune, or second causes, Psa 28:5 or when the hand the Lord is manifest in doing good to his own people, in delivering them out of their oppressions, and the hands of their oppressors; in reviving his cause and interest, and enlarging the kingdom of his Son; they will not see, own, and acknowledge the power and glory of it. The Targum favours this latter sense, "Lord, when thou shall be revealed in thy power to do good to them that fear thee, there will be no light to the enemies of thy people:'' but they shall see; whether they will or not; the judgments of God will be manifest, both in his vengeance on antichrist, and in glorifying his own people: and be ashamed for their envy at the people; their envy at the happiness and prosperity of the Lord's people; their malice towards them, and persecution of them: or, "for the zeal of thy people" (z); not for the zeal of the people to God, but for the zeal of the Lord to them; when they shall see him zealously affected to them, and concerned for them; as they shall see it, whether they will or not; they will then be confounded and ashamed, when he will vindicate his own people, and right their wrongs, and avenge their enemies; so the Targum, "the revenge of thy people shall cover them:'' yea, the fire of thine enemies shall devour them: or, "fire shall devour them, thine enemies" (a); the wrath of God, which is like unto fire; or, fire out of the mouth of the witnesses, Rev 11:5. (y) "elatam tuam manum non cernunt", Castalio; "celsitudinem manuum tuarum nequaquam vident", Syriac version. (z) "zelum populi tui"; so some in Vatablus; "zelum erga populum", Junius & Tremellius, Piscator. (a) "ignis hostes tuos consumet eos", Pagninus, Vatablus, "comedet eos", Montanus.”

“P. " They shall see, and be ashamed for their envy at the people ; yea, the fire of thine enemies shall devour them." 8L Jerome explains it of the people moved by seal. Others understand it of the seal of God for His people, which, like fire, is to consume the enemy. The sight of the Divine works in of the people shall cover the enemy with confusion.”

“lifted up--to punish the foes of God's people. They who will not see shall be made to "see" to their cost (Isa 5:12). their envy at the people--that is, "Thy people." LOWTH translates, "They shall see with confusion Thy zeal for Thy people." fire of . . . enemies--that is, the fire to which Thine enemies are doomed (Isa 9:18).”

“The situation still remains essentially the same as in Isa 26:11-13 : "Jehovah, Thy hand has been exalted, but they did not see: they will see the zeal for a people, being put to shame; yea, fire will devour Thine adversaries. Jehovah, Thou wilt establish peace for us: for Thou hast accomplished all our work for us. Jehovah our God, lords besides Thee had enslaved us; but through Thee we praise Thy name." Here are three forms of address beginning with Jehovah, and rising in the third to "Jehovah our God." The standpoint of the first is the time before the judgment; the standpoint of the other two is in the midst of the redemption that has been effected through judgment. Hence what the prophet states in Isa 26:11 will be a general truth, which has now received its most splendid confirmation through the overthrow of the empire. The complaint of the prophet here is the same as in Isa 53:1. We may also compare Exo 14:8, not Psa 10:5; (rūm does not mean to remain beyond and unrecognised, but to prove one's self to be high.) The hand of Jehovah had already shown itself to be highly exalted (râmâh, 3 pr.), by manifesting itself in the history of the nations, by sheltering His congregation, and preparing the way for its exaltation in the midst of its humiliation; but as they had no eye for this hand, they would be made to feel it upon themselves as the avenger of His nation. The "zeal for a people," when reduced from this ideal expression into a concrete one, is the zeal of Jehovah of hosts (Isa 9:6; Isa 37:32) for His own nation (as in Isa 49:8). Kin'ath ‛âm (zeal for a people) is the object to yechezū (they shall see); v'yēbōshū (and be put to shame) being a parenthetical interpolation, which does not interfere with this connection. "Thou wilt establish peace" (tishpōt shâlom, Isa 26:12) expresses the certain hope of a future and imperturbable state of peace (pones, stabilies); and this hope is founded upon the fact, that all which the church has hitherto accomplished (ma‛aseh, the acting out of its calling, as in Psa 90:17, see at Isa 5:12) has not been its own work, but the work of Jehovah for it. And the deliverance just obtained from the yoke of the imperial power is the work of Jehovah also. The meaning of the complaint, "other lords beside Thee had enslaved us," is just the same as that in Isa 63:18; but there the standpoint is in the midst of the thing complained of, whereas here it is beyond it. Jehovah is Israel's King. He seemed indeed to have lost His rule, since the masters of the world had done as they liked with Israel. But it was very different now, and it was only through Jehovah ("through Thee") that Israel could now once more gratefully celebrate Jehovah's name.”