Lord, thou wilt give us peace: for thou hast wrought all our works for us.

“When you see a person living in wickedness and enjoying great prosperity without suffering any misfortune, you should mourn particularly for this reason, because although he is afflicted with a very serious disease and ulcer, he aggravates his illness, making himself worse by his luxury and self-indulgence. For punishment is not evil, but sin is evil. The latter separates us from God, but the former leads us toward God and dissolves his anger. How do we know this? Hear what the prophet says, "Comfort, comfort my people, O priests, speak tenderly to Jerusalem … that she has received from the Lord's hand double for all her sins." And elsewhere he says, "O Lord our God, give us peace; for you have given us all our due."”

“The time when our external enemy the devil will be under our feet is when the internal enemy, covetousness, has been healed, and we shall be living in peace. What sort of peace? The sort that "eye has not seen nor ear heard." What sort of peace? The sort that no imagination can conceive and no quarreling intrude on. What sort of peace? The sort about which the apostle said, "And the peace of God, which surpasses all understanding, will guard your hearts." About this peace the prophet Isaiah says, "O Lord our God, give us peace, for you have given us everything you promised." You promised Christ; you have given him to us. You promised his cross and the shedding of his blood for the forgiveness of sins; you have given them to us. You promised his ascension and the sending of the Holy Spirit from heaven; you have given them to us. You promised us a church spread throughout the world; you have given it. You promised there would be heretics to try us and put us through our paces, and the church would triumph over their errors; you have given this. You promised the abolition of the idols of the heathen; you have given it.”

“You shall prepare (תִּשְׁפֹּת) you shall prepare. Comp. (II Kings 4:38) “Prepare (שְׁפוֹת) the... pot.” Also (Ps. 22:16), “And for the dust of death You have prepared me (תִּשְׁפְּתֵנִי).” (All) these can (likewise) be interpreted as an expression of placing, (or establishing). You shall establish peace for us. for also the recompense of all our deeds (our) evil (deeds). have You dealt to us commensurate punishment for them we have received from Your hand for all our sins.”

“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.”

“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.”

“Lord, thou wilt ordain peace for us,.... Dispose, order, give it to us, outward and inward, spiritual and eternal: chiefly respect is had to that peace and prosperity the church will have in the latter day, which the zeal of the Lord of hosts, before mentioned, will perform for her, Psa 72:8 and which she expresses her faith in, when it goes ill with the wicked, and that for the following reason: for thou also hast wrought all our works in us; or "to us", or "for us" (b); all that had been done for them before were done by the Lord, came of his hands, were owing to his goodness, grace, and power and not to be ascribed unto themselves; all their mercies and deliverances, all that had been done for them in nature, providence, and grace; all that had been done for the church and people of God in all ages and periods of time, the glory of all was due to him; and since he had done so many and such great things for them, they had reason to believe he would grant them that peace and prosperity promised and expected in the latter day. The work of grace upon the heart is peculiarly the work which God works in his people, and is thought by some to be here meant; this is God's work, and not man's; and it is an internal one, something wrought in the heart, and which, being begun, will be performed; and may be expressed in the plural number, because of the excellency of it, it is the work of works; it includes others, and from whence all good works done by good men spring; and, besides, it consists of various parts, each of which is a work; as the work of faith, the labour of love, and perfect work of patience; and the fruit of this is peace here, and men on account of it may expect eternal peace hereafter; for this is the saints' meetness for glory, and which is inseparably connected with it. Abarbinel (c) interprets this "peace" of the times of the Messiah, and of the redemption wrought out by him; and "our works", of the troubles that came upon the Jews in captivity, which were all from the Lord, as well as their mercies and deliverance. (b) "in nobis", Munster; "nobis", Pagninus, Montanus, Junius & Tremellius, Piscator. (c) Mashmia, Jeshua, fol. 16. 1.”