Lord, they have sought after thee in distress, in the tribulation of murmuring thy instruction was with them.

“In trouble. In their trouble. צקון They poured out. The נ is paragogic, as in ידעון they knew (Deut. 8:3); the word is besides irregular; the regular form is יצקו; the first radical is dropped in צקון; comp. ירד=רד he went down (Judg. 19:11). As to the phrase they poured out a prayer, comp. he will pour out his prayer (Ps. 102:1). מוסרך למו Thy chastening upon them. They mention in their prayer the punishment which thou hast inflicted upon them.”

“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, in trouble have they visited thee,.... This, and the two following verses Isa 26:17, represent the troubles and disappointments of the church and people of God, before the destruction of antichrist; in which time of trouble they will visit the Lord, frequent the throne of grace, as saints in afflictions are wont to do; and sometimes this is the end to be answered by afflictions, Hos 5:15, they poured out a prayer; or "muttering" (e); they will pray with a low voice, in an humble and submissive way, as persons in dejected circumstances; not a few words, but many, will they use; their petitions will be numerous; they will continue praying, and be constant at it, and out of the abundance of their hearts their mouth will speak; and they will pour out their souls and their complaints to the Lord, though privately, and with a low voice, and with groans unutterable: when thy chastening was upon them; the afflicting hand of God, not as a punishment, but as a fatherly chastisement upon them; so all their persecutions from men are considered as permitted by the Lord for their instruction and correction; and these will not drive them from God, but bring them to him to seek him by prayer and supplication. (e) "mussitationem", Montanus; "submissam orationem", Junius & Tremellius.”

“The tephillâh now returns to the retrospective glance already cast in Isa 26:8, Isa 26:9 into that night of affliction, which preceded the redemption that had come. "Jehovah, in trouble they missed Thee, poured out light supplication when Thy chastisement came upon them. As a woman with child, who draws near to her delivery, writhes and cries out in her pangs, so were we in Thy sight, O Jehovah. We went with child, we writhed; it was as if we brought forth wind. We brought no deliverance to the land, and the inhabitants of the world did not come to the light." The substantive circumstantial clause in the parallel line, למו מוּסר, castigatione tua eos affilgente (ל as in Isa 26:9), corresponds to בּצּר; and לחשׁ צקוּן, a preterite עצוּק etire = יצק, Job 28:2; Job 29:6, to be poured out and melt away) with Nun paragogic (which is only met with again in Deu 8:3, Deu 8:16, the yekōshūn in Isa 29:21 being, according to the syntax, the future of kōsh), answers to pâkad, which is used here as in Isa 34:16; Sa1 20:6; Sa1 25:15, in the sense of lustrando desiderare. Lachash is a quiet, whispering prayer (like the whispering of forms of incantation in Isa 3:3); sorrow renders speechless in the long run; and a consciousness of sin crushes so completely, that a man does not dare to address God aloud (Isa 29:4). Pregnancy and pangs are symbols of a state of expectation strained to the utmost, the object of which appears all the closer the more the pains increase. Often, says the perfected church, as it looks back upon its past history, often did we regard the coming of salvation as certain; but again and again were our hopes deceived. The first כּמו is equivalent to כּ, "as a woman with child," etc. (see at Isa 8:22); the second is equivalent to כּאשׁר, "as it were, we brought forth wind." This is not an inverted expression, signifying we brought forth as it were wind; but כמו governs the whole sentence in the sense of "(it was) as if." The issue of all their painful toil was like the result of a false pregnancy (empneumatosis), a delivery of wind. This state of things also proceeded from Jehovah, as the expression "before Thee" implies. It was a consequence of the sins of Israel, and of a continued want of true susceptibility to the blessings of salvation. Side by side with their disappointed hope, Isa 26:18 places the ineffectual character of their won efforts. Israel's own doings - no, they could never make the land into ישׁוּעת (i.e., bring it into a state of complete salvation); and (so might the final clause be understood) they waited in vain for the judgment of Jehovah upon the sinful world that was at enmity against them, or they made ineffectual efforts to overcome it. This explanation is favoured by the fact, that throughout the whole of this cycle of prophecies yōshbē tēbēl does not mean the inhabitants of the holy land, but of the globe at large in the sense of "the world" (Isa 26:21; Isa 24:5-6). Again, the relation of יפּלוּ to the תּפּיל in Isa 26:19, land the figure previously employed of the pains of child-birth, speak most strongly in favour of the conclusion, that nâphal is here used for the falling of the fruit of the womb (cf., Wis. 7:3, Il. xix. 110, καταπεσεῖν and πεσεῖν). And yōshbē tēbēl (the inhabitants of the world) fits in with this sense (viz., that the expected increase of the population never came), from the fact that in this instance the reference is not to the inhabitants of the earth; but the words signify inhabitants generally, or, as we should say, young, new-born "mortals." The punishment of the land under the weight of the empire still continued, and a new generation did not come to the light of day to populate the desolate land (cf., Psychol. p. 414).”