For he bringeth down them that dwell on high; the lofty city, he layeth it low; he layeth it low, even to the ground; he bringeth it even to the dust.

For he hath brought down them that dwell on high, the lofty city: he layeth it low, he layeth it low even to the ground; he bringeth it even to the dust.

For he shall bring down them that dwell on high, the high city he shall lay low. He shall bring it down even to the ground, he shall pull it down even to the dust.

For He bowed down the dwellers on high, A city set on high He maketh low, He maketh it low unto the earth, He causeth it to come unto the dust,

For he brings down them that dwell on high; the lofty city, he lays it low; he lays it low, even to the ground; he brings it even to the dust.

For he has made low those who are lifted up, all the people of the town of pride: he makes it low, crushing it down to the earth; he makes it low in the dust.

For He hath brought down them that dwell on high, The lofty city, laying it low, laying it low even to the ground, Bringing it even to the dust.

For he has brought down those who dwell on high, the lofty city. He lays it low to the ground. He casts it to the dust.

For he will bend down those living in the heights. He will bring low the lofty city. He will lower it, even to the ground. He will tear it down, even to the dust.

Nam incurvabit incolas sublimitatis, civitatem exaltatam humiliabit; humiliabit, inquam, eam ad terram, deducet ad pulverem.

For he will bring down the inhabitants of loftiness. [1] He now explains more fully what is that power of God of which he spoke. It is that which we ourselves feel, and which is exerted for our benefit. The two clauses are therefore closely connected, that "the proud are laid low by the power of God," and that "the lowly and despised are placed in their room;" for it would not have yielded full consolation to tell us, in the first place, that "the proud will be laid low," if he had not likewise added, that "the lowly will be exalted," so as to hold dominion over the proud. We therefore acknowledge, that in our own experience God works powerfully for our salvation, and this yields to us a ground of hope. Under the word loftiness he includes not only bulwarks and fortifications of every kind, (for the ancients were wont to build their cities in lofty places,) but also wealth and magnificence. He therefore means, that no defense can prevent God from casting down the wicked, and laying them low. Towers and bulwarks, indeed, are not displeasing to God; but as it rarely happens that they who are strong and powerful are not proud, so loftiness frequently denotes pride. Unquestionably he speaks of the wicked, who have abundance of arms, forces, and money, and imagine that they are protected against God himself. He likewise comforts the Jews, as we have formerly said, [2] because the invincible power of Babylon might have terrified them and thrown them into despair, if the Lord had not supported them by this promise: "You have no reason for being terrified at the greatness or strength of Babylon; for she will quickly fall, and will not stand before the power of the Lord."

Footnotes

1 - "For he bringeth down them that dwell on high." -- Eng. Ver.

2 - See Commentary on Isaiah, [24] vol. 1 p. 407

The lofty city, he layeth it low - The city of Babylon (see the note at Isaiah 25:12; compare Isaiah. 13, note; Isaiah 14:1, note)

For he bringeth down them that dwell on high; (e) the lofty city, he layeth it low; he layeth it low, [even] to the ground; he bringeth it [even] to the dust.
(e) There is no power so high that it can hinder God, when he will deliver his.

For he bringeth down them that dwell on high, the lofty city,.... That dwell on high in the high city, so the accents require the words to be rendered; and accordingly the Targum is,
"for he will bring low the inhabitants of the high and strong city;''
such that dwell in a city built on high, and in the high towers and palaces of it; or that sit on high thrones, are spiritual wickednesses in high places, and are of proud and haughty dispositions and conduct; as the pope of Rome and his cardinals, &c.; for not the city of Jerusalem is here meant, as Jerom thinks, whose destruction he supposes is foretold, as both by the Babylonians and Romans; and therefore, he observes, the word is doubled in the next clause; nor the city of Nineveh; nor Babylon, literally taken; but mystical Babylon is here meant. Jarchi interprets them that dwell on high of Tyre and Greece; but Jerom says, the Jews understand by the lofty city the city of Rome; and this seems to be the true sense; a city built upon seven hills or mountains; a city that has ruled over the kings of the earth, and whose present inhabitants are proud and haughty:
he layeth it low: he layeth it low, even to the ground; he bringeth it even to the dust; all which expressions denote the utter destruction of it; see Isaiah 25:12.

The way of the just is evenness, a steady course of obedience and holy conversation. And it is their happiness that God makes their way plain and easy. It is our duty, and will be our comfort, to wait for God, to keep up holy desires toward him in the darkest and most discouraging times. Our troubles must never turn us from God; and in the darkest, longest night of affliction, with our souls must we desire him; and this we must wait and pray to him for. We make nothing of our religion, whatever our profession may be, if we do not make heart-work of it. Though we come ever so early, we shall find God ready to receive us. The intention of afflictions is to teach righteousness: blessed is the man whom the Lord thus teaches. But sinners walk contrary to him. They will go on in their evil ways, because they will not consider what a God he is whose laws they persist in despising. Scorners and the secure will shortly feel, what now they will not believe, that it is a fearful thing to fall into the hands of the living God. They will not see the evil of sin; but they shall see. Oh that they would abandon their sins, and turn to the Lord, that he may have mercy upon them.

lofty city--Babylon; representative of the stronghold of the foes of God's people in all ages (Isaiah 25:2, Isaiah 25:12; Isaiah 13:14).

He has already proved Himself to be such a rock, on which everything breaks that would attack the faithful whom He surrounds. "For He hath bent down them that dwell on high; the towering castle, He tore it down, tore it down to the earth, cast it into dust. The foot treads it to pieces, feet of the poor, steps of the lowly." Passing beyond the fall of Moab, the fall of the imperial city is celebrated, to which Moab was only an annex (Isaiah 25:1-2; Isaiah 24:10-12). The futures are determined by the preterite; and the anadiplosis, which in other instances (e.g., Isaiah 25:1, cf., Psalm 118:11) links together derivatives or variations of form, is satisfied in this instance with changing the forms of the suffix. The second thought of Isaiah 26:6 is a more emphatic repetition of the first: it is trodden down; the oppression of those who have been hitherto oppressed is trodden down.

On high - He speaks not so much of height of place, as of dignity and power, in which sense also he mentions the lofty city in the next clause. Lofty city - Which may be understood either of proud Babylon, or of all the strong and stately cities of God's enemies.