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26. A Song of Praise

¹ In that day this song will be sung in the land of Judah:

   We have a strong city;
   God makes salvation
   its walls and ramparts.
² Open the gates
   that the righteous nation may enter,
   the nation that keeps faith.
³ You will keep in perfect peace
   those whose minds are steadfast,
   because they trust in you.
⁴ Trust in the LORD forever,
   for the LORD, the LORD himself, is the Rock eternal.
⁵ He humbles those who dwell on high,
   he lays the lofty city low;
he levels it to the ground
   and casts it down to the dust.
⁶ Feet trample it down—
   the feet of the oppressed,
   the footsteps of the poor.

    ⁷ The path of the righteous is level;
   you, the Upright One, make the way of the righteous smooth.
⁸ Yes, LORD, walking in the way of your laws, Or judgments
   we wait for you;
your name and renown
   are the desire of our hearts.
⁹ My soul yearns for you in the night;
   in the morning my spirit longs for you.
When your judgments come upon the earth,
   the people of the world learn righteousness.
¹⁰ But when grace is shown to the wicked,
   they do not learn righteousness;
even in a land of uprightness they go on doing evil
   and do not regard the majesty of the LORD.
¹¹ LORD, your hand is lifted high,
   but they do not see it.
Let them see your zeal for your people and be put to shame;
   let the fire reserved for your enemies consume them.

    ¹² LORD, you establish peace for us;
   all that we have accomplished you have done for us.
¹³ LORD our God, other lords besides you have ruled over us,
   but your name alone do we honor.
¹⁴ They are now dead, they live no more;
   their spirits do not rise.
You punished them and brought them to ruin;
   you wiped out all memory of them.
¹⁵ You have enlarged the nation, LORD;
   you have enlarged the nation.
You have gained glory for yourself;
   you have extended all the borders of the land.

    ¹⁶ LORD, they came to you in their distress;
   when you disciplined them,
   they could barely whisper a prayer. The meaning of the Hebrew for this clause is uncertain.
¹⁷ As a pregnant woman about to give birth
   writhes and cries out in her pain,
   so were we in your presence, LORD.
¹⁸ We were with child, we writhed in labor,
   but we gave birth to wind.
We have not brought salvation to the earth,
   and the people of the world have not come to life.

    ¹⁹ But your dead will live, LORD;
   their bodies will rise—
let those who dwell in the dust
   wake up and shout for joy—
your dew is like the dew of the morning;
   the earth will give birth to her dead.

    ²⁰ Go, my people, enter your rooms
   and shut the doors behind you;
hide yourselves for a little while
   until his wrath has passed by.
²¹ See, the LORD is coming out of his dwelling
   to punish the people of the earth for their sins.
The earth will disclose the blood shed on it;
   the earth will conceal its slain no longer.

11. O Jehovah, though thy hand is lifted up. This is an explanation of the former statement; for he brings forward nothing that is new, but shews more clearly what he had formerly stated in a few words. He had already said that the wicked “will not behold the majesty of the Lord;” and now he explains that “majesty” to be that which is visible in the works of God. He does not send us to that hidden majesty which is concealed from us, but leads us to the works, which he denotes figuratively (μετωνυμικῶς) ¹⁷²¹⁷² {Bogus footnote} by the hand. Here he again censures the wicked, and shews that they cannot be excused on the plea of ignorance; for, though they perceive nothing, still the hand of God is openly visible; and it is nothing but their blind ingratitude, or rather their voluntary indolence, that hinders them from perceiving it. Some might plead ignorance, and allege that they did not see these works; but the Prophet says that God’s hand is “lifted up,” and not merely exerted, so that it is not only visible to a few persons, but shines conspicuously.

They shall see and be ashamed. He shews plainly that this “beholding” is different from that of which he formerly spoke, when he said that the wicked “do not see the glory of the Lord;” for they do see, but do not observe or take any notice of it; but at length “they shall see,” but too late, and to their great hurt. After having long abused the patience of God, and proved that they were obstinate and rebellious, they will at length be constrained to acknowledge the judgments of God. Thus Cain, (Genesis 4:13,14,) Esau, (Genesis 27:38,) and others like them, who too late repented of their crimes, (Hebrews 12:17,) though they fled from the face of God, yet were constrained to see that he was their Judge. Thus, in those who despise him, God frequently produces a feeling of remorse, that he may display his power; but such knowledge is of no avail to them.

In this manner, therefore, the Prophet threatens wicked men, after having accused them of blindness, in order to shew that they have no plea of ignorance; and he forewarns them that the time will come when they shall know with whom they have to do, and that they will then feel that they ought not to despise that heavenly name which they now treat as fabulous, and scorn. They shut their eyes, and act without restraint, and make us a laughing-stock, and do not think that God will be their Judge, but rather turn into ridicule our distresses and afflictions. Thus they look down on us as from a lofty place, and grow more and more hardened; but at length they will understand that the true worshippers of God have not lost their labor.

And shall be ashamed. In order to shew that this beholding of the glory of God is not only of no advantage, but hurtful to them, he says that they shall behold with shame the blessing of God towards believers, in which they will have no share.

Through their envy of the people. This tends to shew more strongly the severity of the punishment, that not only will they burn with “envy,” when they shall see that the children of God have been delivered from those distresses, and have been exalted to glory, but there will likewise be added another evil, that they will be consumed by the fire of the enemy. By “the envy of the people,” therefore, is here meant the indignation which wicked men feel when they compare the lot of godly men with their own.

Yea, the fire of thine enemies shall devour them. By the fire of the enemies, he means that “fire” with which God consumes his “enemies.” He employs the word “fire” to denote God’s vengeance; for here it must not be taken for visible “fire” with which we are burned, nor even for the thunderbolt alone, but is a metaphorical expression for dreadful anguish, as we find that in many other passages Scripture denotes by this term, God’s severest vengeance. (Deuteronomy 32:22; Job 20:26, 22:20.) No language indeed can sufficiently express this anguish. Yet I do not object to the suggestion, that the Prophet alludes to the destruction of Sodom and Gomorrah. (Genesis 19:24.)