Exegetical and Hermeneutical Commentary of Isaiah 26:7
The way of the just [is] uprightness: thou, most upright, dost weigh the path of the just.
7. The verse should probably be read: The way of the righteous is straightness; the path of the righteous Thou directest straight. The “way” of the righteous is here not his inward life-purpose, but his outward lot. dost weigh ] lit. “levellest”; as in Pro 4:26; Pro 5:6; Pro 5:21 (R.V.).
Fuente: The Cambridge Bible for Schools and Colleges
7, 8. That the way of the righteous is made straight by Jehovah, is a fundamental principle of religion (Pro 3:6; Pro 15:19, &c.), but the principle is upheld only by Jehovah moving in His own way of judgment; therefore the “righteous nation” has waited impatiently for His judicial interposition.
Fuente: The Cambridge Bible for Schools and Colleges
The way of the just is uprightness – The Hebrew is literally, The way to the just is uprightness; the word way probably refers to Gods way, or his dealings with the righteous. The sentiment is, that his dealings with them are just; that though they are afflicted and oppressed, yet that his ways are right, and they will yet perceive it. This is language supposed to be used by the captive Jews after they had seen the proud city of Babylon taken, and after God had come forth to restore them to their own land. The word uprightness in the original is in the plural number, but is often used in the sense of straightness Pro 23:31; Son 7:10; of sincerity, or uprightness Son 1:4; or of righteousness as a judge Psa 9:9; Psa 58:2; Psa 99:4.
Thou most upright – Evidently an address to God, as being most just, and as having now evinced his uprightness in the deliverance of his people. The same epithet is applied to him in Deu 32:4; Psa 25:8; 92:16.
Dost weigh the path of the just – The word used here ( palac) may mean to weigh as in a balance Psa 58:3; but it may also mean, and does usually, to make straight or smooth; to beat a path; to make level Psa 78:50; Pro 4:26; Pro 5:21. Here it probably means, that God had made the way smooth, or exactly level. He had removed all obstacles, and had conducted his people in a plain and leveled way (see the notes at Isa 40:3-4).
Fuente: Albert Barnes’ Notes on the Bible
Is uprightness; or, most even or plain. Heb. evenness or plainness. Which is understood either,
1. Of the rectitude or goodness of his actions or course; or rather,
2. Of the good success of his affairs; for this suits best with the coherence. When the way of the wicked is rugged, in which they easily stumble and fall into mischief, of which he spoke, Isa 26:5,6, the path of just men is plain and smooth, and they walk safely and comfortably in it.
Thou, most upright, dost weigh the path of the just: the sense of the words thus rendered is, Thou, O God, who art most upright in all thy ways, and therefore a lover of uprightness. and of all upright men, dost weigh (i.e. examine) the path of the just, the course of his actions, and, which is implied, dost approve of them, and therefore direct them to a happy issue. But the words are otherwise rendered by some late learned interpreters, to this purpose, Thou dost level or make plain (as this very word signifies, Psa 78:50) the path of the just exactly, Heb. with evenness, or evenly, so as to make it very even. Thus the first clause declares that it was even or plain, and this showeth whence or by whom it is made such, even by God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. uprightnessrather, “isdirect,” that is, is directed by God to a prosperous issue,however many be their afflictions in the meantime (as in the case ofthe Jewish exiles); the context requires this sense (Psa 34:19;Pro 3:6; Pro 11:5),[MAURER]: thus “way”means God’s dealings with the righteous (Ps37:23).
most upright (De32:4).
dost weigh (1Sa 2:3;Pro 5:21). Rather, “thoudost make plain and level” [MAURER],removing all obstacles (Isa 40:3;Isa 40:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The way of the just [is] uprightness,…. Or, “the way for the just is uprightnesses” s, most upright; the way which is appointed for him, and which he is directed to walk in, is a way of righteousness and holiness, and in which he does walk; he walks uprightly, according to the rules of the word, becoming the Gospel of Christ, and worthy of his calling: or, it is “evennesses”; a most plain and even way, in which men, though fools, shall not err,
Isa 35:8 or, “the way” of the Lord “to the just is uprightnesses”, or “evennesses”; most upright, or most even; there is no inequality in it, though sometimes so charged, Eze 18:25 it is entirely agreeable to justice, equity, and truth; regular and even, and suited to all his perfections of wisdom, goodness, c. t:
thou most upright these words are addressed to God, and contain an appellation and description of him, who is upright, just, and true, and loves upright and righteous persons; so Kimchi and Ben Melech take the word to be in the vocative case, and as an address to God; though some render them, “he is upright” u; that is, the just man is upright, whose way is uprightness; but the former sense best agrees with what follows:
dost weigh the path of the just; observe, consider, and approve of it, as being according to rule, and agreeable to his mind and will, Ps 1:6 or, “thou dost level” or “make even the path of the just” w; remove all impediments and obstructions out of it, direct his goings, order his steps, and cause him to walk in a straight way, wherein he shall not stumble, Jer 31:9 and so this is a reason given why the way of the just is even, because it is made so by the Lord himself.
s “via justo rectitudines”, Vatablus. t For this note, I am indebted to my learned, pious, and ingenious friend, the Rev. Mr. Hervey; see Theron and Aspasio, vol 2. Dialog. 13. p. 225. Ed 3. u “rectus est”, De Dieu. w “aequabis”, Vatablus. So Ben Melech explains it by
, making a thing plain and even.
Fuente: John Gill’s Exposition of the Entire Bible
The righteous, who go astray according to the judgment of the world, thus arrive at a goal from which their way appears in a very different light. “The path that the righteous man takes is smoothness; Thou makest the course of the righteous smooth.” is an accusative predicate: Thou rollest it, i.e., Thou smoothest it, so that it is just as if it had been bevelled with a rule, and leads quite straight (on the derivative peles , a level, see at Job 37:16) and without interruption to the desired end. The song has here fallen into the language of a mashal of Solomon (vid., Pro 4:26; Pro 5:6, Pro 5:21). It pauses here to reflect, as if at the close of a strophe.
Fuente: Keil & Delitzsch Commentary on the Old Testament
7. Straightnesses are the way of the righteous man. He does not praise the righteousness of the godly, as some have falsely supposed, but shews that, through the blessing of God, they are prosperous and successful during the whole course of their life. Having only stated briefly in the beginning of the verse, that “their ways are plain and smooth,” he explains more fully in the second clause, ascribing it to the grace of God that in an open plain, as it were, the righteous proceed in their course, till they reach the goal.
Thou wilt weigh the straight path of the righteous. The word weigh contains a metaphor, that God, by applying a balance, as it were, brings to an equal measure those things which in themselves were unequal. The Hebrew word ישר ( yāshār) is ambiguous, for it may refer either to God or to the path. Accordingly some render it, Thou, who art upright, will direct the path of the righteous; (160) and in other passages God is called upright. (Deu 32:4; Psa 25:8.) There would also be propriety in the allusion, that the straightness of which he spoke proceed from God, for he alone is straight or upright. But the other version appears to be more natural. (161)
He promises in general, that God will take care of the righteous, so as to lead them, as it were, by his hand. When the wicked prosper and the righteous are oppressed, everything in this world appears to be moved by chance; and although Scripture frequently declares and affirms that God takes care of them, (Psa 37:5; 1Pe 5:7,) yet we can scarcely remain steadfast, but waver, when everything that happens to them is unfavourable. Yet it is true that the ways of the righteous are made plain by God’s balance, however rough and uneven they may appear to be; and not only so, but he has committed them to the guardianship of his angels, “lest they should be injured, or dash their foot against a stone.” (Psa 91:11.) But for this, they would easily fall or give way through exhaustion, and would hardly ever make way amidst so many thorns and briers, steep roads, intricate windings, and rough places, did not the Lord lead out and deliver them.
Let us therefore learn to commit ourselves to God, and to follow him as our leader, and we shall be guided in safety. Though snares and artifices, the stratagems of the devil and wicked men, and innumerable dangers, may surround us, we shall always be enabled to escape. We shall feel what the Prophet says here, that our ways, even amidst deep chasms, are made plain, so that there is no obstacle to hinder our progress. And, indeed, experience shews, that if we are not led by God’s guidance, we shall not be able to push our way through rugged roads; for so great is our weakness that we shall scarcely advance a single step without stumbling at the smallest stone that comes in our way. Satan and wicked men not only entangle and delay us by many perplexities, and not only present to us slight difficulties, but cause us to encounter sometimes high mounds and sometimes deep pits, which even the whole world would be unable to avoid.
It is therefore proper for us to acknowledge how much we need heavenly direction, and to confess with Jeremiah, “I know, O Lord, that the way of man is not in himself; and it is not in man that walketh to direct his steps.” (Jer 10:23.) Let us not be puffed up with vain confidence, as if the result were placed in our own power. Let us not boast, as James warns us, that “we shall do this or that.” (Jas 4:15.) Such is the manner of rash men, who act as if they could do everything at their own pleasure; while it is not in our power, as Solomon tells us, to direct our tongue so as to give a proper answer. (Pro 16:1.) In vain, therefore, do men form plans, and deliberate, and decide about their ways, if God do not stretch out his hand. But he holds it out to the righteous, and takes peculiar care of them; for, while the providence of God extends to all, and while he supplies the wants of young ravens (Psa 147:9) and sparrows, (Mat 10:29,) and of the smallest animals, yet he has a fatherly kindness towards the godly, and delivers them out of dangers and difficulties.
(160) Bogus footnote
(161) Bogus footnote
Fuente: Calvin’s Complete Commentary
THE RIGHTEOUSNESS OF GOD AND HIS PEOPLE
Isa. 26:7. The way of the just, &c.
Isaiah foretold the captivity of Judah in Babylon, also its termination. This chapter is a song ready for the occasion. It relates the story, and it unfolds the principles that underlie the events.
Our text is thoroughly practical. It reminds us,
I. That righteousness is the personal characteristic of God and of His redeemed people.
1. God is righteous. Thou most upright. He is perfectly righteous. It is essential to the Divine nature; the contrary cannot be supposed; as heat is natural to fire. God Himself, His laws, His providential government, even His redeeming mercy, are all characterised by perfect rectitude. So prominent is this idea that we are taught to exercise simple faith in God, and assume that we are imperfectly informed if we are unable to reconcile anything in our experience with His perfect righteousness.
2. His people also are righteoushere called the just. It is suggestive when Gods people are thus called by a name similar to His own. They share in the same righteousness, although in different degrees. More is intended than that they are in a justified state. That is implied. They are justified by the grace of God through faith in the Lord Jesus Christ. But the text refers to the righteousness which assimilates them to the Divine nature. The grace of God produces a new nature. Saul of Tarsus became a new man on his conversion. A savage adopts the habits and forms the tastes of civilised Christian life. It is a new nature. 1Jn. 4:4 : Ye are of God. As children partake the nature of their parents, His nature is in them, though not yet perfected. Their sympathies are with Him. In so far as they are unrighteous, they are inconsistent with their true selves. The life of God in the regenerated soul is a principle ever tending toward the perfect righteousness of the Divine nature from which it came.
II. When righteousness characterises a person, it will dictate his conduct.
1. The conduct of the righteous man. The way of the just is uprightness; his course of life. He is erect in his moral manhood, as contrasted with one who is bent and crooked. Mens ideas of uprightness are apt to become partial and one sided. Some seem to imagine that all demands of righteousness are met by the acceptance of Christ and the experience of spiritual feeling, while they overlook the demands of human relationships. Others confine their view to men. They imagine all demands are met, when they are fair and honourable in their dealings with men, while God is left out of consideration. The Divine idea of righteousness is not thus partial. It takes in the whole of our moral relations, our relations both to God and man. And the good man strives to bring his whole life into conformity to it. [Work this out in detail: The way of the just is uprightness
(1), in regard to God;
(2), in regard to man].
2. The conduct of the righteous God. Thou most upright dost weigh the path of the just. At first sight like confusion of metaphor. It means to ponder it. The heathen symbol of Divine righteousness is that of justice holding the scales (Dan. 5:27). The conduct of the righteous is weighed. God observes it; His honour is concerned in it. He will eventually pronounce upon it (2Co. 5:10).
Examine, then:
1. Are you among the just? Have you experienced a change of heart?
2. Are you pursuing the path of the just? This applies to your actual dealing with God and with man. Consider how far imperfection may be consistent with reality. Do not try how far you may go safely. There comes a point at which a man must be condemned, at which he must condemn himself. At that point he will either repent or harden himself. Let us cultivate the highest measures of practical uprightness.J. Rawlinson.
THE JUST MANS SECURITY
Isa. 26:7. Thou most upright, dost weigh the path of the just.
We can scarcely find anywhere a more touching description of the God of our salvation than that furnished by Job (Isa. 25:10). God has always given His people songs in the night, and in the night-time of affliction He has furnished them with songs of consolation and confidence. Our text is a part of one of those songs. The Chaldean power threatened Gods people. They were instructed to cherish a firm faith in God. Not a breath of despair was to reach the camp of the enemy; rather they were taught a scornful defiance of that proud king who had defied the armies of the living God (Isa. 37:22).
In that day shall this song be sung. The connection may teach us that it is wisdom to treasure up a source of consolation against the day of adversity. It is in spring that we are to prepare for winter; in the morning of life to prepare for old age. The oil must be ready for the midnight hour. No good soldier will run for his armour when the enemy comes in like a flood.
The text suggests the Christians reasons for security and repose under the various events of life. These are
I. The perfect wisdom and rectitude which marks Gods universal government. Thou most upright, dost weigh, &c. This world is not a neglected province of the Divine Dominions. That impression of the Divine supremacy which inspires the songs of seraphs quickens the joy of frail humanity. While thrones, principalities, and powers exclaim as with the voice of many waters, Alleluia, for the Lord God Omnipotent reigneth, the inhabitants of the earth roll back the response, The Lord reigneth: let the earth rejoice.
The Christian knows no such Deity as Chance or Fate. This is Gods world, nor has He left it like an ocean weed to float at random on the dark and shoreless ocean of uncertainty. What was worthy His creation must be worth His control. Gods method of government partakes of His own perfections, and is therefore infinitely wise and good. We rejoice that God ruleth over all, and keeps the dominion of the world in His own hands. The remotest consequences of things are all seen by Him; whatever evil occurs He permits; whatever good arises He originates; whatever series of causes come to a final issue, the train was laid by His wisdom, conducted by His power, controlled by His goodness. This topic, therefore, furnishes a ground of security and repose to the Christian. Amidst the shakings of the nations and the storms of life, it is delightful to know that the sceptre of universal power is in the hand of Infinite Love. He reigneth, be the earth ever so unquiet.
II. The minute attention which God pays to the individual interests of His people. This comes out whichever interpretation you put upon the word here translated weigh. It may mean, to weigh as in scales or a balance (Psa. 58:3); but it may also mean, and does usually, to make straight, or smooth, or level (Psa. 78:50, &c.) (Barnes). He weighs or ponders (s. w. a. in Pro. 4:26; Pro. 5:21) the path, with a view to keeping it straight and level (Kay).
1. The idea of weighing implies careful impression. The balance is held with a careful hand, and a keen eye is on both the scales. This is a source of comfort to the just, and to them alone.
2. The same minute, condescending observance is implied in the other interpretation. God will make a plain, level way for His people to walk in. All obstacles to their progress shall be removed. They never have any need to turn aside from the well-constructed road of Gods commandments into crooked ways of mans devising (Psa. 17:3-5). They shall reach their destination in the better world. Samuel Thodey.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
2. JUSTICES OBJECTIVE
TEXT: Isa. 26:7-15
7
The way of the just is uprightness: thou that art upright dost direct the path of the just.
8
Yea, in the way of thy judgments, O Jehovah, have we waited for thee; to thy name, even to thy memorial name, is the desire of our soul.
9
With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee earnestly: for when thy judgments are in the earth, the inhabitants of the world learn righteousness.
10
Let favor be showed to the wicked, yet will he not learn righteousness; in the land of uprightness will he deal wrongfully, and will not behold the majesty of Jehovah.
11
Jehovah, thy hand is lifted up, yet they see not: but they shall see thy zeal for the people, and be put to shame; yea, fire shall devour thine adversaries.
12
Jehovah, thou wilt ordain peace for us; for thou hast also wrought all our works for us.
13
O Jehovah our God, other lords besides thee have had dominion over us; but by thee only will we make mention of thy name.
14
They are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all remembrance of them to perish.
15
Thou hast increased the nation, O Jehovah, thou hast increased the nation; thou art glorified; thou hast enlarged all the borders of the land.
QUERIES
a.
What is the memorial name of Jehovah?
b.
How has Jehovah wrought all their works for them?
c.
Who are the other lords Isa. 26:13?
PARAPHRASE
The way of the righteous is straight and smooth because the Righteous Jehovah smooths the righteous mans way, Indeed, in Your divine judgments have we waited hopefully to see You. To see Your name glorified in judgment upon Your enemies, as in ages past, is the earnest desire or our soul. With my soul I have longed for You in the night. Indeed, in the depths of my being I am earnestly seeking You because when Your judgments descend upon the earth the world learns what is right. When Your goodness is enjoyed by the wicked man he does not learn to do righthe only keeps on doing wickedness because he does not become aware of the omnipotence of Jehovah. Although You have raised Your hand threatening them, they refused to give heed. Show them Your zealous protection for Your covenant people and they will be humiliated. Indeed, Jehovah, let them be consumed by the fire You reserve for Your enemies. Jehovah, You will establish peace for us. You alone are the source of everything good that has ever come to us. Jehovah, You alone are our God. Other lords we have allowed to have dominion over us, but we acknowledge only Your name as sovereign. Those other lords we served before are dead and shall not come again because they are like the deceased. You came against them and destroyed them, causing us to forget them completely. You have made our nation great, O Jehovah. You, indeed, have made our nation great! You receive the glory for it! You extended the borders of our land by Your judgments!
COMMENTS
Isa. 26:7-10 GOVERN: The first objective of Jehovahs justice is to govern His creation. He governs the earth and mankind through His providential and revelational manifestations of justice. This passage very evidently relates to all that has been said thus far in chapters 24, 25, and 26. Jehovah is going to bring in a new order (the Messianic order) by judging the old order and establishing justice which was so glaringly absent from the covenant people in Isaiahs day. God will reign in justice in His new order, and citizens of His new order will be men of justice. All this will redound to His glory.
The true Israelite will be a man of righteousness and justice. He will long for Gods justice to be manifested because that will be his way of life. Changing men into just men is the purpose of Gods just judgments. So, God makes the believers way upright (Hebrew, meyshareem, meaning; even, level, smooth). Gods justice works for the good of the believer and makes him the kind of man God can govern in Gods new-order-kingdom.
In ages past God showed Himself to be just and the justifier of him who believes. He punished rebels and delivered believers. That was the very essence of His character. He always acted faithfully, consistently and as He said He would, He established a memorial name (reputation) of absolute justice. Memorial is the Hebrew word zekreka. It is translated simply name in Exo. 3:15; Psa. 30:4; Psa. 135:13; Hos. 12:5. It is the same Hebrew word from which the name Zechariah (whom the Lord remembers) comes. The true man of God desires with all his heart to see the God of justice act justly in the affairs of men, not for some selfish end but that all men might learn righteousness and justice.
The true man of God must have a deep and abiding desire to see justice done in order that men might learn righteousness. The true man of God cannot condone lawlessness and injustice in the name of indulgent mercy. Of course, every man of God must learn to be merciful, but he must also learn that justice is often the most merciful thing that can happen to a lawless man. The collapse of justice and punishment for evil was precisely the major cause of the downfall of the Hebrew people in the days of the divided kingdom! (Read Amos, Hosea, Micah and Isaiah.) The man who does not eagerly and passionately search for truth, honesty, justice and fairness is not the kind of man God calls into His kingdom. So, you see, this entire context is related to the new order that is being prophesied, (cf. Rev. 6:9-11; Rev. 15:2-4; Rev. 16:4-7; Rev. 19:1-3). Gods saints praise Him for His justice and judgment.
If the Lord resorted only to kind treatment of the wicked, indulging them in their self-destructive rebellion, such men would never learn righteousness. Severity and punishment is often times the only warning some men will heed. Even then, some will never repent (cf. Rev. 9:20-21; Rev. 16:9; Rev. 16:11). Pampering and indulging wicked men will only intensify their appetite for wickedness, (cf. Hos. 4:1-3; Hos. 4:12; Hos. 5:3-4; Hos. 7:1-7; Hos. 10:3-4, etc.).
The greatest manifestation of Gods hatred for sin and the divine extent to which he would go to judge sin and accomplish divine justice is when He punished mans sin in His Sinless Son. At the cross God was both just and the justifier of Him who believes in Christ (cf. Rom. 3:21-26). That tremendous revelation of Gods judgment and justice should draw all men to Him, to be governed by Him as He rules their hearts.
Isa. 26:11-15 GLORIFY: The second important objective of Gods judgments is to glorify His name. To exalt the name of Jehovah is the most fundamental need of man! If the name of Jehovah is not supreme, nothing is safe! If Gods integrity and faithfulness can be successfully impugned, man is lost! So, all of Gods actions are for the sake of His name (cf. Eze. 20:9; Eze. 20:14; Eze. 20:22; Eze. 20:44, etc.). All that man holds to be true, real, valuable, right or wrong, good or bad, depends upon the integrity of God and His Word. If God is not Absolute, everything is false! Gods most factual, arresting method of proving His Absoluteness is in His just judgments.
So, the true man of God prays for Gods justice to be done. The true man of God waits upon the Lord to carry out His judgments in His own time and in His own way (cf. Rom. 12:14-21). And the true man of God does all within his own power to support Gods ordained structures of human government through which God executes some of His judgments (cf. Rom. 13:1-10).
Gods zealous deliverances of His people and His judgments upon His enemies so glorify His name His people are moved to praise His name over and over.
Gods people praise Him expressing their absolute faith in Him to establish peace for them. They willingly confess that He has worked all their works for them. They, like David, realize that even their offerings to God came from Him (cf. 1Ch. 29:10-19). All the good that any man has done is possible only as that man allows God to work in him and through him.
Isa. 26:13 is interesting because it contains the three major Hebrew names for God: Yaweh, Elohim, Adonai. In this verse Yaweh and Elohim denote God while Adonai denotes other lords. Adonai is parallel to the Greek word kurios (lord). Whether the other lords are human masters or idol-gods is uncertain. The Israelites allowed both human masters and idols to have dominion over them. When Jehovah has demonstrated once and for all His sovereign majesty in divine judgment and justice, and when He has brought in His new order men will never again call idols or human masters lord. While the church is in the world it will, of course, be subject to every human ordinance (not disobedient to God) for the Lords sake. But no human or idol will be called Father by a citizen of Gods new-order-kingdom.
God purged Israel of its idolatry once and for all through the Babylonian captivity. Israel, so enamored of idolatry during the time of the divided kingdom, was cast into a veritable sea of paganism and idolatry in Babylon and Persia. There they saw the cruelty and corruption that idolatry results in, and they cried out for deliverance. God erased every desire for idolatry from the true heart of the man of God. All over the world in this age when the gospel is preached and men love Christ and obey Him they throw away their false gods. The gospel has power to cast down strongholds and every imagination that exalts itself against God and to bring every thought into captivity to Christ (2Co. 10:3-5).
God took a comparatively small and disorganized mass of nomadic slaves known as Hebrews, delivered them from the world-powerful hand of the Egyptian emperor, established a beachhead for them in the land of the Canaanites, and enlarged them numerically and geographically at the very center of world commerce and politics until their influence was felt all over the world. Miracles and providence were so evident in all this, the true believer had to acknowledge Gods working as the source of it all.
The establishment of Gods new-order-kingdom, the church, is even more spectacular and demonstrably divine in origin. One despised Galilean took twelve assorted fishermen and tax-collectors plus a tent-maker and conquered men from every tribe and tongue and nation on the earth.
In the days of Samuel, the people of God cried out for a king like the nations. Many lords came and went, exercising dominion over Gods people. For the most part, they led Gods people into idolatry and captivity. Through it all the Lord, Jehovah, was seeking to bring His people back to His own dominion over them. After long centuries of troublous times (cf. Dan. 9:24-27, our comments in Daniel, by Paul T. Butler, College Press), God came to earth incarnate in human flesh, in His Son, and re-established His rule and His kingdom among men. So, now, God has increased the nation and enlarged all the borders of the land to include all who have and all who will believe Jesus and obey His commandments. And it all redounds to His glory!
QUIZ
1.
What is the first purpose of Gods judgments?
2.
How does this work for the smoothing of the righteous mans way?
3.
Why should the true man of God earnestly desire God to judge in justice?
4.
Where is the apex of Gods justice and judgment shown?
5.
How does God work all mans works for him?
6.
How may the release from idolatry and the increasing of the nation have a fulfillment today?
Fuente: College Press Bible Study Textbook Series
(7) The way of the just is uprightness.The English version seems somewhat tautologous. Better, is straight, or is eveni.e., leads on without interruption to its appointed end. So, in the second clause, instead of thou shalt weigh the path, which conveys a not very intelligible thought, we render, makest smooth the path. Probably, too, the word translated, most upright, as if it were a vocative, should be taken adverbially. The verse is, as it were, an echo of Pro. 4:26; Pro. 5:6; Pro. 5:21.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The Way of The Righteous And Judgments on the Unrighteous ( Isa 26:7-11 ).
Isa 26:7
‘The way of the righteous is uprightness (altogether right),
You (singular) who are upright weigh up the path of the righteous.’
This makes clear that the lofty city was not upright, for this is in contrast to it. It is those who are righteous before God, accepted by God within and through His covenant, and reconciled to Him, who are upright, and walk in uprightness. They are altogether right. And their path is weighed up by the Upright One. He ponders it and directs it. This does not mean that it is made easy, but that it is made traversable.
Isa 26:8
‘Yes, in the way of your judgments, O Yahweh, have we waited for you. To your name and to your renown (memorial, what is remembered) is the desire of our inner self.’
From this point until Isa 26:18 is expressing himself in a prayer to God as his thoughts have been turned upwards. The ‘yes’ shows that Isaiah is here amplifying the previous words. This suggests that ‘judgments’ here means the laws that He has revealed, what He has judged to be and expressed as right (Deu 4:45), rather than the judgments that He carries out, although both are possible. The thought would seem therefore to be that they have chosen to walk in the ways that He has laid out, waiting constantly on Him. This is because their wholehearted desire is towards His Name, what He essentially is revealed to be, and towards His Renown, what they remember of His goodness and power in the past.
But the thought might be that while His judgments have been abroad in the earth they have waited patiently in quiet trust on God. This might be seen as tying in better with the next verse, but there may in fact be a deliberate passing from the one meaning to the other, for the judgments that He reveals to His own result in His judgments on those who reject them.
Waiting is a word often used of the attitude of God’s people towards God. It is an admission that there is nothing that they can do at that moment for themselves to achieve their longings. Yet such waiting is the first requirement for spiritual blessing, for until men have admitted that they cannot save themselves, and have looked to Him in confident trust, God cannot save them. This message indeed lies at the bottom of all that Isaiah is saying in this first half of his book.
Isa 26:9-10
‘With my very life (nephesh) have I desired you in the night,
Yes, with my spirit within me will I seek you early,
For when your judgments are in the earth,
The inhabitants of the world learn righteousness.
Let favour be shown to the wicked,
Yet will he not learn righteousness.
In the land of uprightness he will deal wrongfully,
And will not behold the majesty of Yahweh.’
Note the gradual personalisation that is taking place. ‘The way of the just (impersonal)– we have waited for you (we all) – with my inner life have I (I myself) desired you.’ As Isaiah writes he cannot but come down to his own wonderful experience of God. What he is writing about comes from the very depths of his own experience. This must be so for each one of us. Theology is fine, but it must become personalised in our own experience or it is dead. Note also that Isaiah is conscious of the spirit and inner self within him. He is not trying to define man’s nature, but he is very conscious of his own inner spiritual nature, and the spiritual nature of man.
So as Isaiah considers the way of the righteous, and as he ponders the response of God’s own people to Him and His revealed instruction, it comes home personally to him, and he seeks God night and morning. He desires God in the night, and he seeks Him early in the day.
And this is because God’s judgments are in the earth, so that through them the inhabitants of the earth learn righteousness. Here the emphasis of ‘judgments’ must be seen as on God’s activity as a result of man’s behaviour, for it is immediately contrasted with the fact that if favour is shown to the wicked he will not learn righteousness. So among other things it is the judgments of God taking place in the world which turn Isaiah’s heart towards God. Through them he too is learning righteousness.
This reminds us that we often learn more through the hard times than we ever do when the way is easy, for tribulation produces patient endurance, and patient endurance produces experience, and experience produces hope (Rom 5:3-4) and always for His own it results in the love of God being shed abroad in their hearts by the Holy Spirit Who is given to them (Rom 5:5).
It also reminds us that God has a purpose in His judgments, even for those who are not His own. Their purpose is that men might consider their ways, might face up to right and wrong, might be forced to face up to God. When all is going well spiritual lethargy results, but when things go wrong men begin to think again.
But sadly when favour is shown to the wicked, he does not learn righteousness from it. Rather he complacently goes on his way, and even in the land of uprightness he deals wrongfully. His nature reveals itself, whatever his environment might be. God’s favour does not move his heart, nor does he through it behold the majesty of Yahweh. Rather it is hidden from him. He regards neither goodness nor God.
But let God’s judgments come in the world and then the same men do begin to think. They begin, however formally, to seek God. They begin to consider their ways. They begin to consider Him. It may not last long beyond the worst of the judgments, it may quickly die away when things begin to improve, but at least it has given them an opportunity to consider the truth about Him, and even to come to know Him if they would. And thankfully some do, even though the majority quickly slip back to their sinful and complacent ways once the judgment is over, forgetting that one day there will also be a final judgment (Isa 26:11).
Fuente: Commentary Series on the Bible by Peter Pett
Isa 26:7. The way, &c. Or, The way [chalked out] to the just is perfectly right. Thou, most upright, dost mark out the path of the just. Here begins the confession, which is extended to the 19th verse. In this verse the believers acknowledge the equity and justice of the ways of God in general toward his people. The meaning of the prophet is, that the state and condition of the life of the just, with all its circumstances and events, is so circumscribed and defined by the divine providence, that it is exactly accommodated to all the reasons of wisdom, justice, and goodness; and, though it may seem otherwise to the carnal eye, yet nothing occurs in the oeconomy of the divine providence towards them, which can reasonably be found fault with. See Vitringa’s Observationes Sacrae, lib. 3: cap. 15.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 26:7 The way of the just [is] uprightness: thou, most upright, dost weigh the path of the just.
Ver. 7. The way of the just is uprightness. ] Heb., Uprightnesses – that is, just and straight courses. They turn not aside to crooked and wry ways, as do the workers of iniquity, Psa 125:5 but hold on in an even way, without windings or writhings; Pro 4:26-27 the king’s highway to heaven is their road, and this leadeth them to that city of God. Isa 26:1-2
Thou most upright dost weigh the path of the just.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 26:7-10
7The way of the righteous is smooth;
O Upright One, make the path of the righteous level.
8Indeed, while following the way of Your judgments, O LORD,
We have waited for You eagerly;
Your name, even Your memory, is the desire of our souls.
9At night my soul longs for You,
Indeed, my spirit within me seeks You diligently;
For when the earth experiences Your judgments
The inhabitants of the world learn righteousness.
10Though the wicked is shown favor,
He does not learn righteousness;
He deals unjustly in the land of uprightness,
And does not perceive the majesty of the LORD.
Isa 26:7 The way. . .smooth. . .level This is a play on the concept of preparing a road for a royal visit. It came to be used metaphorically for the spiritual preparation for the visitation of God. This is the concept that John the Baptist used to describe his own ministry (cf. Isa 40:3-4; Isa 42:16; Isa 45:13; Mat 3:3; Mar 1:3; Luk 3:4-6; Joh 1:25).
A level, smooth path would bring to mind a straight path which would denote lifestyle godliness and covenant obedience. A faithful believer is characterized by
1. a heart for God (personal relationship, cf. Isa 26:9)
2. a life for God (obedience, cf. Isa 26:8)
These must go together! They cannot be separate (cf. Luk 6:46).
NASB, NJBO Upright One
NKJVO Most Upright
NRSV, JPSOAO Just One
This is the only place in the Bible that this title is used for God. Some see it as being related to the concept of the Righteous One (cf. Isa 24:16), while other translations make this a title for God, while others say it relates to His righteous followers’ (LXX, Peshitta, JB, REB) smooth travel as they return to Him in a restored Jerusalem (cf. Isa 42:16).
Isa 26:8 the way Notice how this word (lit. path, BDB 73) relates to the way of Isa 26:7.
1. Isa 26:7, literal path
2. Isa 26:8, lifestyle
We have waited for You eagerly The VERB (BDB 875, KB 1082, Piel PERFECT) is translated by the NASB by adding the English ADVERB eagerly. Other English translations do not have it. This reflects a patient trusting/waiting in God in the midst of difficult circumstances (cf. Isa 8:17; Isa 25:9; Isa 33:2).
Your name, even Your memory, is the desire of our souls This is the personal longing of a worshiper for his God (cf. Isa 26:9; Isa 25:9). Your name represented God’s character (i.e., Exo 3:15; Psa 135:13). Your memory represented His great acts of redemption proclaimed in praise.
Isa 26:9 The first two lines of Isa 26:9 sound like the Psalms. The worshiper deeply desires YHWH, not facts about Him, but He, Himself.
1. longs, BDB 16, KB 20, Piel PERFECT
2. seeks, BDB 1007, KB 1465, Piel IMPERFECT, Psa 63:1; Psa 78:34; Hos 5:15
This is such powerful, personal language. It reminds me of Psa 42:1-2. We were made to know Him. We cannot find peace apart from Him! Our spirits, made in His image and likeness, long for Him!
judgments See Special Topic: Judge, Judgment, Justice in Isaiah .
Isa 26:10 Though the wicked is shown favor This verse describes YHWH’s revelatory intent (i.e., reach the wicked so as to convert them) and actions.
1. He shows them favor (i.e., gracious), BDB 335, KB 334, Hophal IMPERFECT
2. they are allowed to live in the land of uprightness
3. He clearly signals (i.e., lifts His hand) them, Isa 26:11
What is the wicked’s response to YHWH’s revelation of Himself?
1. does not learn righteousness, Isa 26:10
2. does not deal justly, Isa 26:10
3. does not perceive the majesty of the LORD, Isa 26:10
4. does not see His zeal for His people, and are put to shame, Isa 26:11
The second two lines and Isa 26:10 speak of the wicked who misunderstand God’s patience and take advantage of His kindness (cf. Rom 2:4-5). God’s law (i.e., judgment) was meant to help the nations know Him (cf. Isa 26:11), but Israel’s disobedience clouded the revelation. Even Israelites themselves took advantage of their family traditions (i.e., the promises to Abraham).
The faithful inhabitants of the world learn righteousness (Isa 26:9 d), but the wicked do not (Isa 26:10 b).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
way. See note on “path”, Isa 2:3.
the just = a just one.
uprightness = a perfect or level way.
weigh = ponder.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 26:7-10
Isa 26:7-10
“The way of the just is uprightness: thou that art upright doth direct the path. Yea, in the way of thy judgments, O Jehovah, have we waited for thee; to thy name, even to thy memorial name, is the desire of our soul. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee earnestly: for when thy judgments are in the earth, the inhabitants of the world learn righteousness. Let favor be showed to the wicked, yet will he not learn righteousness; in the land of uprightness will he deal wrongfully, and will not behold the majesty of Jehovah.”
Note that Isa 26:7-8 are speaking of the same thing, and therefore they are included in the same paragraph here.
“It is especially significant in this paragraph that righteousness is learned only when God’s judgments are abroad in the earth (Isa 26:9 b). When favor is shown to the wicked, they learn nothing.” It must not be thought, however, that this failure of the wicked was due to their inability to learn. It was the result of their stubborn refusal to learn. Barnes rendered Isa 26:10, “He will not learn,” indicating that the wicked have no desire to learn. As Christ saw it, “Light has come into the world, and men have loved darkness rather than light, because their deeds are evil” (Joh 3:19). Satan would have us believe that men disbelieve because they are “smart”; but that is one of Satan’s favorite lies. Men disbelieve because they are wicked.
Here also we find the necessity for God’s judgments. Isa 26:10 carries the idea that, “God’s judgments are necessary because his favor is ineffectual.” However, Isa 26:11 in the next paragraph, thunders God’s message, “The adversaries shall see … and be ashamed.” This is the ultimate word for all unbelievers. Whether or not they wish to believe or intend to believe, there will not be an unbeliever anywhere in the whole universe on the occasion of the final judgment. See Rev 6:12 ff.
Isa 26:7-10 GOVERN: The first objective of Jehovahs justice is to govern His creation. He governs the earth and mankind through His providential and revelational manifestations of justice. This passage very evidently relates to all that has been said thus far in chapters 24, 25, and 26. Jehovah is going to bring in a new order (the Messianic order) by judging the old order and establishing justice which was so glaringly absent from the covenant people in Isaiahs day. God will reign in justice in His new order, and citizens of His new order will be men of justice. All this will redound to His glory.
The true Israelite will be a man of righteousness and justice. He will long for Gods justice to be manifested because that will be his way of life. Changing men into just men is the purpose of Gods just judgments. So, God makes the believers way upright (Hebrew, meyshareem, meaning; even, level, smooth). Gods justice works for the good of the believer and makes him the kind of man God can govern in Gods new-order-kingdom.
In ages past God showed Himself to be just and the justifier of him who believes. He punished rebels and delivered believers. That was the very essence of His character. He always acted faithfully, consistently and as He said He would, He established a memorial name (reputation) of absolute justice. Memorial is the Hebrew word zekreka. It is translated simply name in Exo 3:15; Psa 30:4; Psa 135:13; Hos 12:5. It is the same Hebrew word from which the name Zechariah (whom the Lord remembers) comes. The true man of God desires with all his heart to see the God of justice act justly in the affairs of men, not for some selfish end but that all men might learn righteousness and justice.
The true man of God must have a deep and abiding desire to see justice done in order that men might learn righteousness. The true man of God cannot condone lawlessness and injustice in the name of indulgent mercy. Of course, every man of God must learn to be merciful, but he must also learn that justice is often the most merciful thing that can happen to a lawless man. The collapse of justice and punishment for evil was precisely the major cause of the downfall of the Hebrew people in the days of the divided kingdom! (Read Amos, Hosea, Micah and Isaiah.) The man who does not eagerly and passionately search for truth, honesty, justice and fairness is not the kind of man God calls into His kingdom. So, you see, this entire context is related to the new order that is being prophesied, (cf. Rev 6:9-11; Rev 15:2-4; Rev 16:4-7; Rev 19:1-3). Gods saints praise Him for His justice and judgment.
If the Lord resorted only to kind treatment of the wicked, indulging them in their self-destructive rebellion, such men would never learn righteousness. Severity and punishment is often times the only warning some men will heed. Even then, some will never repent (cf. Rev 9:20-21; Rev 16:9; Rev 16:11). Pampering and indulging wicked men will only intensify their appetite for wickedness, (cf. Hos 4:1-3; Hos 4:12; Hos 5:3-4; Hos 7:1-7; Hos 10:3-4, etc.).
The greatest manifestation of Gods hatred for sin and the divine extent to which he would go to judge sin and accomplish divine justice is when He punished mans sin in His Sinless Son. At the cross God was both just and the justifier of Him who believes in Christ (cf. Rom 3:21-26). That tremendous revelation of Gods judgment and justice should draw all men to Him, to be governed by Him as He rules their hearts.
Fuente: Old and New Testaments Restoration Commentary
way: Isa 35:8, 1Ch 29:17, Job 27:5, Job 27:6, Psa 18:23-26, Pro 20:7, 2Co 1:12, Eph 2:10, 1Jo 3:7, 1Jo 3:10
most: 1Sa 2:2-4, Job 31:6, *marg. Psa 1:6, Psa 11:4, Psa 11:7, Zep 3:5, 1Co 4:5
Reciprocal: 1Sa 2:3 – by him Psa 18:25 – thou wilt Psa 25:8 – upright Psa 58:2 – weigh Pro 15:9 – he loveth Pro 16:2 – but Isa 30:18 – blessed Isa 56:1 – Keep Phi 4:8 – are just
Fuente: The Treasury of Scripture Knowledge
Isa 26:7. The way of the just is uprightness Hebrew, , 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 , here rendered to weigh: see Pro 4:26; Pro 5:21. It bears, however, another sense, Psa 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
A prayer 26:7-19
Isaiah moved from a hymn of praise to a prayer that has two parts: present waiting for God (Isa 26:7-10) and future expectation from God (Isa 26:11-19).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Presently the path of the righteous is smooth in that the trip from justification to glorification is secure, though in experience we encounter many obstacles. Isaiah prayed that the "Upright One" would make the road that the righteous tread level in experience (cf. Isa 40:3; Mat 6:13). He used this unusual name for God because He wanted the One who is altogether right to make the path of His people altogether right.