TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 26:12–19. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Three Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.”
But I say all this now, and select all the histories that contain trials and tribulations and the wrath of kings and their evil designs, in order that we may fear nothing except offending God. For then also was there a furnace burning; yet they derided it but feared sin. For they knew that if they were consumed in the fire, they should suffer nothing that was to be dreaded; but that if they were guilty of impiety, they should undergo the extremes of misery. It is the greatest punishment to commit sin, though we may remain unpunished; as on the other hand, it is the greatest honor and repose to live virtuously, though we may be punished. For sins separate us from God; as he himself speaks: “Have your sins separated between you and me?” But punishments lead us back to God. As one says, “Give peace; for you have recompensed us for all things.” Suppose anyone has a wound; which should we most deservedly fear, gangrene or the surgeon’s knife? The steel or the devouring progress of the ulcer? Sin is a gangrene; punishment is the surgeon’s knife. If someone has gangrene and does not have surgery, he does not merely remain ill, he gets worse. In the same way the sinner, though he is not punished, is the most wretched of people; and he is then especially wretched when he has no punishment and is suffering no distress.
(Verse 12) Lord, you will give us peace: for you have accomplished all our works for us. LXX: Lord our God, give us peace: for you have restored all things to us. It is notable that after restoring our works to us, he will give peace, and how he will explain the reasons why he seeks peace. For all the works that have been done on earth, they claim to have endured torments, and it is just that after punishment and torture, they obtain mercy. Or else: Because the end of the world has come, and all the things that you spoke through the prophets have been fulfilled, and you have fulfilled all that you promised, grant us peace that surpasses all understanding.
What’s the meaning of “Where, death, is your sting?” It means, “Where is sin?” You ask, and it is nowhere. “For the sting of death is sin.” They are the apostle’s words, not mine. That is when we will be able to say, “Where, death, is your sting?” Sin will be nowhere, neither to take you captive, nor to assault you nor to tickle your consciousness. That is when we will not say, “Forgive us our debts.” But what will we say? “Lord our God, give us peace, for you have given us everything.”
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.
And we have learned also to say in our prayers, “O Lord our God, grant us your peace, for you have given us everything,” so that if anyone becomes partaker of the peace furnished by God, he will not be lacking any good thing.
“All have fallen.” Anyone who refuses to seek out a strong foundation necessarily falls. “Together they became useless,” namely, with regard to the work for which they were created. “There is none who does good.” There was no one who would do good, because the Jews broke the commandments and the Gentiles spurned the law of nature. When anyone from either party did good, therefore, he knew that he was indebted to grace, not to nature, as the prophet said in reference to the Lord: “in the presence of whom no one is innocent.” Isaiah also says in his canticle: “O Lord our God, you will give us peace, for you have accomplished all of our works in us.”
So they are truly wise who entrust themselves to the power and dispensation of the Godhead; him alone they seek, and the outcome is all that is good for them. This is the message of the prophet Isaiah: “Lord our God, give us your peace; for you have bestowed all things on us.” Next comes: “And he gave ear to me.” Note that this utterance to the Lord, so short but magnificent in its devotion, sought that he should deign to give ear; what is there that he has failed to give us when out of pity he has granted such a request? For his gaze on us spells deliverance and a bestowal of gifts so great that even the greedy suppliant ceases to beg for them.
Let us offer thanks to our Creator for the blessings we have received and humbly say with the prophet Isaiah, “For you have wrought all our works for us.”
“A man’s steps are directed by the Lord.” Whoever walks a straight path composed of human steps does so not by the freedom of human judgment but by the governance of him to whom Isaiah said, “All of our works were accomplished by you.” “What man can understand his way?” In this it becomes clear that whatever goodness anyone possesses from himself he does not have except through the grace of God, because no one is able to understand through the freedom of his own judgment either what kind of future he will have or the quality and duration of conquests to come.
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Summary
Isaiah 26:12 is a profound declaration of God's absolute sovereignty over the peace and purpose of His people. It affirms that the Lord alone is the divine source and establisher of true, holistic peace (shalom) for believers. Furthermore, it asserts that He is the active agent who initiates, enables, and brings to fruition all the righteous works performed by His faithful ones, ensuring that every good deed is ultimately a testament to His indwelling power and grace.
Context
Literary Context
This verse is a central declaration within a triumphant "song of praise" found in Isaiah 26, sung by the righteous remnant in the aftermath of divine judgment and in anticipation of God's final triumph. It is situated within a larger prophetic section (Isaiah 24-27), often referred to as "Isaiah's Apocalypse," which describes universal judgment upon the earth and the ultimate establishment of God's righteous kingdom. Specifically, Isaiah 26:1-6 celebrates the security of God's people in the "strong city" and their unwavering trust in Him, even as the wicked are overthrown. The preceding verses, Isaiah 26:7-11, highlight God's righteous judgments and the people's longing for His name, setting the stage for this confident assertion of divine provision and enablement, culminating in the assurance of God's peace and work within them.
Historical & Cultural Context
Isaiah prophesied during a tumultuous period in Judah's history, marked by the rise of powerful empires like Assyria and Babylon, and the looming threat of exile and destruction. In such an environment, the concept of "peace" (shalom) was not merely the absence of war, but a comprehensive state of well-being, prosperity, security, and wholeness—a covenant blessing from God. The idea that God "ordains" or "establishes" peace speaks to His ultimate control over historical events and the destiny of His people, contrasting sharply with the fleeting and often violent peace achieved through human alliances or military might. The emphasis on God having "wrought all our works in us" also reflects the ancient Israelite understanding of divine initiative in all aspects of life, where human actions, particularly righteous ones, were seen as responses to or empowerments by God's prior work, underscoring a profound theological dependence on divine grace.
Key Themes
Isaiah 26:12 powerfully articulates several core themes found throughout the book of Isaiah and the broader Old Testament. Firstly, it underscores the Divine Sovereignty of God, particularly in His ability to establish and maintain peace, a concept echoed in prophecies of the coming Messiah as the Prince of Peace. Secondly, it highlights God's Active Indwelling and Empowerment, asserting that even the good deeds of His people are not solely their own achievement but are "wrought" or accomplished by God within them. This theme of divine enablement for righteous living is foundational, demonstrating a profound dependence on God's grace rather than human self-sufficiency, a truth later expounded in the New Testament, as seen in Philippians 2:13. Finally, the verse conveys a deep sense of Trust and Assurance in God's faithfulness, providing comfort and stability amidst the chaos and uncertainty of the world, a trust often celebrated in the Psalms, such as Psalm 46:1-3.
Exposition and Analysis
Key Word Analysis
This is the personal, covenant name of God, often translated "Jehovah" or "Yahweh." It signifies "the self-Existent" or "Eternal One," emphasizing God's unchanging nature, His absolute being, and His covenant faithfulness. The use of this name here underscores that the peace being ordained and the works being wrought are from the ultimate, sovereign, and faithful God of Israel.
This word is far richer than the English "peace," encompassing safety, welfare, health, prosperity, completeness, soundness, and harmony in all aspects of life. It signifies a holistic well-being that is a gift from God, extending beyond the absence of conflict to encompass flourishing and restoration.
A primitive root meaning "to do or make (systematically and habitually), especially to practise." This verb denotes active, purposeful, and effective work. When applied to God, it emphasizes His dynamic and internal operation within believers, not merely observing their actions but actively producing and enabling them.
Verse Breakdown
"LORD, thou wilt ordain peace for us:"
This opening clause immediately establishes the divine source of peace. The use of "LORD" (Yahweh) emphasizes God's covenant faithfulness and sovereign power. The verb "ordain" (Hebrew: shâphath) indicates a deliberate, authoritative act of establishing or setting firmly in place. This peace (Hebrew: shalom) is not merely the absence of conflict but a holistic state of well-being, security, and completeness, promised and provided by God for His people. It is a divine gift, not a human achievement.
"for thou also hast wrought all our works in us."
This second clause provides the reason and foundation for the first. The connective "for" (Hebrew: ki) links God's establishment of peace to His active, internal work within His people. The verb "wrought" (Hebrew: pâʻal) signifies that God has actively and effectively produced or accomplished "all our works" (Hebrew: maʻăseh), referring to righteous deeds and spiritual fruit. The crucial phrase "in us" highlights that this divine operation is internal and empowering, meaning that any good performed by believers is ultimately initiated, enabled, and brought to fruition by God's grace working within them. It underscores human dependence on divine power for all true righteousness.
Literary Devices
Isaiah 26:12 employs several potent literary devices that amplify its theological message. The most prominent is Divine Agency, where God is presented as the singular, active subject of both ordaining peace and performing works within His people, emphasizing His absolute sovereignty and initiative. There is also a strong sense of Declaration and Affirmation, as the verse is stated with unwavering confidence, reflecting the prophetic certainty of God's character and actions. The structure of the verse itself exhibits a form of Causal Relationship or Reasoning, where the second clause ("for thou also hast wrought all our works in us") provides the underlying justification and explanation for the first ("LORD, thou wilt ordain peace for us"). This implies that God's internal work in His people is intrinsically linked to the peace He establishes for them. Finally, the use of "all our works" can be seen as a form of Totalizing Language, emphasizing the comprehensive nature of God's involvement in every aspect of the believer's life and actions, leaving no room for human self-sufficiency.
Theological and Thematic Connections
Isaiah 26:12 is a powerful testament to God's all-encompassing grace and sovereign control over the lives of His people. It teaches us that true peace, in its fullest sense of shalom, is not something we can manufacture or secure through human effort, but is a divine gift, graciously established by the Lord Himself. Furthermore, the verse profoundly asserts that even our capacity for righteousness and the performance of good works are not products of our own strength or merit, but are divinely initiated and empowered by God working within us. This truth fosters humility, gratitude, and a deep reliance on God for both our spiritual well-being and our ethical conduct, reminding us that every good thing ultimately flows from His hand.
Reflection and Application
In a world often defined by anxiety, conflict, and the relentless pursuit of self-sufficiency, Isaiah 26:12 offers a profound counter-narrative of divine peace and enablement. It calls us to relinquish our anxieties and trust in the Lord as the sole ordainer of our peace, a peace that transcends circumstances and permeates every aspect of our lives. This verse encourages us to recognize that our efforts, even our good deeds, are not born of our own strength but are gracious expressions of God's Spirit working within us. This understanding cultivates humility, eradicates self-righteousness, and fosters a deep sense of gratitude and dependence on God. When we acknowledge that God "wrought all our works in us," it frees us from the burden of striving in our own power and allows us to rest in His perfect provision and empowering grace, transforming our striving into joyful participation in His ongoing work.
Questions for Reflection
FAQ
What does "ordain peace" truly mean in the context of this verse?
In Isaiah 26:12, "ordain peace" (Hebrew: shâphath shâlôwm) signifies that God is the authoritative and active establisher of peace. It's not merely a wish or a passive hope, but a divine decree and a deliberate act by the Lord to set in place a comprehensive state of well-being, security, and wholeness (shalom) for His people. This peace is not dependent on human circumstances or efforts, but is a sovereign gift from God, ensuring the ultimate flourishing and safety of those who trust in Him, as seen throughout Isaiah's prophecies.
How does God "wrought all our works in us"? Does this negate human free will or responsibility?
The phrase "wrought all our works in us" (Hebrew: pâʻal maʻăseh) emphasizes God's active and internal enablement. It means that any righteous deeds, spiritual fruit, or acts of obedience performed by believers are ultimately initiated, empowered, and brought to fruition by God's grace working within them. This does not negate human responsibility or free will but rather highlights that true righteousness is a partnership where God provides the desire and the ability, and humans respond in faith and obedience. It aligns with the New Testament teaching that God works in us "both to will and to work for his good pleasure" (Philippians 2:13). Our good works are not solely our own merit but are a testament to God's transforming power.
Is the peace mentioned in this verse only for the future, or can believers experience it now?
The peace mentioned in Isaiah 26:12 has both present and future dimensions. While the broader context of Isaiah 24-27 points to an ultimate, eschatological peace in God's fully established kingdom, the declaration "thou wilt ordain peace for us" also speaks to a present reality. Believers can experience the shalom of God even amidst tribulation, as it is a spiritual condition of wholeness and security that is a gift from God, regardless of external circumstances. This divine peace is a foretaste of the perfect peace to come, and it is a present reality for those whose minds are "stayed on thee" (Isaiah 26:3).
Christ-Centered Fulfillment
Isaiah 26:12 finds its ultimate and most profound fulfillment in Jesus Christ. He is the very embodiment and source of the peace that the Father ordains. As the Prince of Peace prophesied by Isaiah, Christ not only brings an end to hostility between God and humanity but also establishes a holistic, spiritual shalom in the hearts of believers. Through His atoning sacrifice on the cross, Jesus made peace with God possible for all who believe, reconciling us to the Father. Furthermore, the second part of the verse—"for thou also hast wrought all our works in us"—is perfectly realized in Christ and the work of the Holy Spirit. It is through our union with Christ that we are made new creations, "created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them" (Ephesians 2:10). The Holy Spirit, whom Christ sent, indwells believers, empowering them to live righteously and bear spiritual fruit that glorifies God, thereby "wrought[ing] all our works in us" (Galatians 5:22-23). Thus, both the peace and the enablement for righteous living, declared by Isaiah, flow directly from the person and work of Jesus Christ, the ultimate expression of God's sovereign grace and the one who gives His followers His own peace, not as the world gives.