This chapter is a song in which Judah is longing for God’s protection and His discipline. The song of Jerusalem is sung because of her deliverance, Isaiah 26:1. In the first ten verses, we find an exhortation to trust in God because He blesses the faithful.
Reference is made to the ‘day’, Isaiah 26:1, of great deliverance from Assyria, however, some think this referred to the deliverance which Christ would bring to the world. The ‘strong city’, Isaiah 26:1, isn’t a city with physical walls, it’s spiritual, Isaiah 60:18 / Jeremiah 3:23 / Zechariah 2:5. It is the spiritual protection that God provides for the spiritual city of righteousness.
The gates were to be open so that the righteous may enter, Isaiah 26:2 / Psalms 24:7 / Psalms 24:9 / Psalms 118:19, that is, the people are entering the salvation of God, they are entering God’s city, Matthew 11:28-30. Notice that peace depended on their ‘keeping the truth’, Isaiah 26:3, and they are steadfast because they trust in God, Isaiah 26:3.
Clarke, in his commentary, says the following, concerning Isaiah 26:2-3.
‘The converted Gentiles shall have the gates opened, a full entrance into all the glories and privileges of the Gospel, being fellow heirs with the converted Jews. The Jewish peculiarity is destroyed, for the middle wall of partition is broken down. The Gospel itself as the fulfilment of all the ancient types, shadows, and ceremonies and therefore termed the truth, in opposition to all those shadowy rites and ceremonies, John 1:17 / John 1:17.’
The joy of this city consists in the blessings of salvation, Isaiah 26:4, rather than the strength of material defences. God will bring low the high and mighty, the lofty city, Isaiah 26:5, that is, those who are arrogant and proud, probably Babylon, Isaiah 25:12. The contrast between the two cities emphasizes the principle that pride must be conquered in the life of the righteous, Matthew 18:1-6 / Matthew 23:12. The feet of the oppressed and the poor will trample this lofty city down, Isaiah 26:6 / James 2:1-7.
During the time of trial, the children of God waited for the deliverance and encouragement which only God can give. God’s will is the standard of right and wrong, Isaiah 26:7-8, it is God who helps His people overcome obstacles in life, Jeremiah 31:9 / Proverbs 3:6. God works for those who want to be His people, and as a result, His name is glorified because of the way they behave, Isaiah 26:8 / John 12:28. He works for those whose spirit longs for Him, Isaiah 26:9.
God’s judgements are calculated to bring sinners to repentance. The righteous often don’t receive justice, however, they wait for the final justice that God will render at the final judgment, Isaiah 26:9-10 / Matthew 25:46 / 2 Thessalonians 1:6-9. Since His judgments come with grace and mercy, those of this world, who are mistreated shouldn’t take revenge on those who persecute them. God’s grace should also be extended to them so that they have a chance to repent, Isaiah 26:10.
De Hoff, in his commentary, says the following, concerning Isaiah 26:11.
‘When wicked men prosper, instead of thinking that God has blessed them, they think their own strength has produced their good fortune. Evil men never learn until they put their trust in God.’
Here we read that God’s enemies are put to shame for the glory of God, Isaiah 26:12. The enemies of God are blinded, they failed to see the righteousness and goodness of God. It was God’s original plan that they live in peace in the land of promise, however, because of their apostasy to other gods, God delivered them over to those who brought no peace, Isaiah 26:12.
They confessed that they had submitted to other lords, but only Jehovah God was their supreme Lord, Isaiah 26:13. Other gods were ruined because God’s wrath was poured out upon them, Isaiah 26:14. Because of His actions on Assyria, other nations glorified God, that is, acknowledged His supremacy. Notice the words, ‘enlarged the nation’ are repeated, Isaiah 26:15.
Barnes, in his commentary, says the following, concerning the enlarging of the nation.
‘This refers to the Jewish nation, Isaiah 9:3. The nation was not only enlarged by its regular increase of population, but many converts attended them on their return from Babylon, and probably many came in from surrounding nations on the rebuilding of their capital.’
Coffman, in his commentary, says the following.
‘Note the repetition, which, in the Hebrew always means extreme emphasis. This remarkable increase of God’s people points to the inclusion of the worldwide Gentile Church, hence also the enlargement of the borders of the kingdom.’
We also read of Judah’s cry and God’s reply. Judah waited until she got in trouble before she cried out to God, Isaiah 26:16. When their captors were gone, Israel continued as the people of God. Judah was in pain like an expectant mother, Isaiah 26:17 / Psalms 48:6 / Jeremiah 6:24 / Jeremiah 13:21 / Jeremiah 22:23 / Jeremiah 49:24 / Jeremiah 50:43 / Micah 4:9-10, that is, their efforts to deliver themselves was as a false pregnancy, it was only a delivery of wind.
Many commentators believe that Isaiah 26:19, is a reference to some future event, a spiritual resurrection, Ezekiel 37:11-14. Other commentators believe that Isaiah is speaking of the final hope of all men on earth. There is a resurrection to come and it will be an event in which all who are in tombs will come forth, John 5:28-29.
Hailey, in his commentary, gives three options, concerning the meaning of the resurrection but favoured the last option.
1. The figurative resurrection of the state of Israel, following their Babylonian captivity.
2. The final resurrection of the body at the end of time.
3. The spiritual resurrection that occurred in the Messianic age.
Here we have a picture of a cloud of indignation and an assurance for God’s people. God’s people are to hide for a moment, Isaiah 26:20. Some commentators suggest they are to hide for seventy years in captivity and they would be brought forth after that punishment.
Pledge, in his commentary, says the following.
‘Although Isaiah 26:16-21, could well harmonise with all the facts of the Assyrian siege and deliverance, therefore, it would seem best suited to the general context of the following chapter to refer to Isaiah 26:16-21, to the Babylonian period. As has been pointed out before, one of the difficult features of Isaiah’s work is his custom of shifting without warning from one period to another.’
Rawlinson, in his commentary, says the following, concerning Isaiah 26:21.
‘The many murders men have committed on earth. In the same place, he also wrote that Isaiah denounced murder in his very first chapter, Isaiah 1:27. Manasseh’s murders were the main cause of the first destruction of Jerusalem, 2 Kings 24:4. The second destruction was equally a judgment for the innocent blood that had been shed upon the earth ‘from the blood of righteous Abel unto the blood of Zacharias the son of Berekiah,’ Matthew 23:35. Bloodshed cries to God for vengeance, Genesis 4:10, and bloodshed will be one of the main causes of the world’s final destruction at the last day, Revelation 16:6 / Revelation 18:20.’