Isaiah 26

Chapters. Song of Praise of Israel after Being Restored to Their Own Land. As the overthrow of the apostate faction is described in the twenty-fifth chapter, so the peace of the faithful is here described under the image of a well-fortified city.

strong city--Jerusalem, strong in Jehovah's protection: type of the new Jerusalem (Ps 48:1-3), contrasted with the overthrow of the ungodly foe (Isa 26:4-7, 12-14; Re 22:2, 10-12, &c.). salvation ... walls--(Isa 60:18; Jer 3:23; Zec 2:5). Maurer translates, "Jehovah makes His help serve as walls" (Isa 33:20, 21, &c.). bulwarks--the trench with the antemural earthworks exterior to the wall.

Address of the returning people to the gates of Jerusalem (type of the heavenly city, Heb 12:22); (Ps 24:7, 9; 118:19). Antitypically (Re 22:14; 21:25, 27). righteous nation--that had not apostatized during the captivity. Horsley translates, "The nation of the Just One," namely, the Jews.

mind ... stayed--(Ps 112:7, 8). Jesus can create "perfect peace" within thy mind, though storms of trial rage without (Isa 57:19; Mr 4:39); as a city kept securely by a strong garrison within, though besieged without (so Php 4:7). "Keep," literally, "guard as with a garrison." Horsley translates, (God's) workmanship (the Hebrew does not probably mean "mind," but "a thing formed," Eph 2:10), so constantly "supported"; or else "formed and supported (by Thee) Thou shalt preserve (it, namely, the righteous nation) in perpetual peace."

Lord Jehovah--Hebrew, Jah, Jehovah. The union of the two names expresses in the highest degree God's unchanging love and power (compare Ps 68:4). This passage, and Isa 12:2; Ex 6:3; Ps 83:18, are the four in which the English Version retains the Jehovah of the original. Maurer translates, "For Jah (the eternal unchangeable One, Ex 3:14) is Jehovah, the rock of ages" (compare Isa 45:17; De 32:15; 1Sa 2:2).

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

poor--(Isa 25:4), the once afflicted Jewish captives. "Foot shall tread," is figurative for exulting in the fall of God's enemies (Re 18:20).

uprightness--rather, "is direct," that is, is directed by God to a prosperous issue, however many be their afflictions in the meantime (as in the case of the Jewish exiles); the context requires this sense (Ps 34:19; Pr 3:6; 11:5), [Maurer]: thus "way" means God's dealings with the righteous (Ps 37:23). most upright--(De 32:4). dost weigh--(1Sa 2:3; Pr 5:21). Rather, "thou dost make plain and level" [Maurer], removing all obstacles (Isa 40:3, 4).

30:4), which had close intercourse with the neighboring Jewish cities [Maurer]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol, Daphne (Tahpanes), and Memphis. language of Canaan--that is, of the Hebrews in Canaan, the language of revelation; figuratively for, They shall embrace the Jewish religion: so "a pure language" and conversion to God are connected in Zep 3:9; as also the first confounding and multiplication of languages was the punishment of the making of gods at Babel, other than the One God. Pentecost (Ac 2:4) was the counterpart of Babel: the separation of nations is not to hinder the unity of faith; the full realization of this is yet future (Zec 14:9; Joh 17:21). The next clause, "swear to the Lord of Hosts," agrees with this view; that is, bind themselves to Him by solemn covenant (Isa 45:23; 65:16; De 6:13). city of destruction--Onias; "city of the sun," that is, On, or Heliopolis; he persuaded Ptolemy Philometer (149 B.C.) to let him build a temple in the prefecture (nome) of Heliopolis, on the ground that it would induce Jews to reside there, and that the very site was foretold by Isaiah six hundred years before. The reading of the Hebrew text is, however, better supported, "city of destruction"; referring to Leontopolis, the site of Onias' temple: which casts a reproach on that city because it was about to contain a temple rivalling the only sanctioned temple, that at Jerusalem. Maurer, with some manuscripts, reads "city of defense" or "deliverance"; namely, Memphis, or some such city, to which God was about to send "a saviour" (Isa 19:20), to "deliver them."

way of thy judgments--We have waited for Thy proceeding to punish the enemy (Isa 26:9, 10) [Maurer]. Horsley translates Isa 26:7, 8, "The path of the Just One is perfectly even; an even road Thou wilt level for the Just One, even the path of Thy laws, O Jehovah. We have expected Thee." name ... remembrance--the manifested character of God by which He would be remembered (Isa 64:5; Ex 3:15).

With, ... soul ... I--literally, "I ... my soul," in apposition; the faithful Jews here speak individually. The overthrow of the foe and the restoration of the Jews are to follow upon prayer on the part of the latter and of all God's people (Isa 62:1-4, 6, 7; Ps 102:13-17). in the night--(Ps 63:6; So 3:1). world ... learn ... righteousness--the remnant left after judgments (Ps 58:10, 11; Zec 14:16).

uprightness--rather, as in Isa 26:7, "prosperity," answering to "favor" in the parallelism, and in antithesis to "judgments in the earth" (Isa 26:9); where prosperity attends the wicked as well as the just, "he will not learn righteousness," therefore judgments must be sent that he may "learn" it [Maurer].

lifted up--to punish the foes of God's people. They who will not see shall be made to "see" to their cost (Isa 5:12). their envy at the people--that is, "Thy people." Lowth translates, "They shall see with confusion Thy zeal for Thy people." fire of ... enemies--that is, the fire to which Thine enemies are doomed (Isa 9:18).

peace--God's favor, including all blessings, temporal and spiritual, opposed to their previous trials (Ps 138:8).

other lords--temporal; heathen kings (2Ch 12:8; 28:5, 6), Nebuchadnezzar, &c. Spiritual also, idols and lusts (Ro 6:16-18). by thee only--It is due to Thee alone, that we again worship Thee as our Lord [Maurer]. "(We are) Thine only, we will celebrate Thy name" [Horsley]. The sanctifying effect of affliction (Ps 71:16; 119:67, 71).

They--The "other lords" or tyrants (Isa 26:13). shall not live--namely, again. deceased--Hebrew, "Rephaim"; powerless, in the land of shades (Isa 14:9, 10). therefore--that is, inasmuch as. Compare "therefore" (Ge 18:5; 19:8).

hast--prophetical preterite (Isa 9:3). hast removed ... far ... ends of ... earth--rather, "Thou hast extended far all the borders of the land" [Vitringa].

visited--sought. poured out--(Ps 62:8), as a vessel emptying out all its contents. prayer--literally, "a whispered prayer," Margin, "a secret sighing" to God for help (compare Jer 13:17; De 8:16).

An image of anguish accompanied with expectation, to be followed by joy that will cause the anguish utterly to be forgotten. Zion, looking for deliverance, seemingly in vain, but really about to be gloriously saved (Mic 4:9, 10-13; 5:1-3; Joh 16:21, 22).

brought forth wind--Michaelis explains this of the disease empneumatosis. Rather, "wind" is a figure for that which proves an abortive effort. The "we" is in antithesis to "Thy," "my" (Isa 26:19), what we vainly attempt, God will accomplish. not wrought ... deliverance in ... earth--literally, "the land (Judea) is not made security," that is, is not become a place of security from our enemies. neither ... world fallen--The "world" at large, is in antithesis to "the earth," that is, Judea. The world at enmity with the city of God has not been subdued. But Maurer explains "fallen," according to Arabic idiom, of the birth of a child, which is said to fall when being born; "inhabitants of the world (Israel, Isa 24:4; not the world in general) are not yet born"; that is, the country as yet lies desolate, and is not yet populated.

altar--not for sacrifice, but as the "pillar" for memorial and worship (Jos 22:22-26). Isaiah does not contemplate a temple in Egypt: for the only legal temple was at Jerusalem; but, like the patriarchs, they shall have altars in various places. pillar--such as Jacob reared (Ge 28:18; 35:14); it was a common practice in Egypt to raise obelisks commemorating divine and great events. at the border--of Egypt and Judah, to proclaim to both countries the common faith. This passage shows how the Holy Spirit raised Isaiah above a narrow-minded nationality to a charity anticipatory of gospel catholicity.

In antithesis to Isa 26:14, "They (Israel's foes) shall not live"; "Thy (Jehovah's) dead men (the Jews) shall live," that is, primarily, be restored, spiritually (Isa 54:1-3), civilly and nationally (Isa 26:15); whereas Thy foes shall not; ultimately, and in the fullest scope of the prophecy, restored to life literally (Eze 37:1-14; Da 12:2). together with my dead body--rather, "my dead body," or "bodies" (the Jewish nation personified, which had been spiritually and civilly dead; or the nation, as a parent, speaking of the bodies of her children individually, see on Isa 26:9, "I," "My"): Jehovah's "dead" and "my dead" are one and the same [Horsley]. However, as Jesus is the antitype to Israel (Mt 2:15), English Version gives a true sense, and one ultimately contemplated in the prophecy: Christ's dead body being raised again is the source of Jehovah's people (all, and especially believers, the spiritual Israelites) also being raised (1Co 15:20-22). Awake--(Eph 5:14), spiritually. in dust--prostate and dead, spiritually and nationally; also literally (Isa 25:12; 47:1). dew--which falls copiously in the East and supplies somewhat the lack of rain (Ho 14:5). cast out ... dead--that is, shall bring them forth to life again.

it--the altar and pillar. a sign--(of the fulfilment of prophecy) to their contemporaries. a witness--to their descendants. unto the Lord--no longer, to their idols, but to Jehovah. for they shall cry--or, "a sign ... that they cried, ... and He sent to them a saviour"; probably, Alexander the Great (so "a great one"), whom the Egyptians welcomed as a deliverer (Greek, Soter, a title of the Ptolemies) out of the hands of the Persians, who under Cambyses had been their "oppressors." At Alexandria, called from him, the Old Testament was translated into Greek for the Greek-speaking Jews, who in large numbers dwelt in Egypt under the Ptolemies, his successors. Messiah is the antitype ultimately intended (compare Ac 2:10, "Egypt").

enter ... chambers--When God is about to take vengeance on the ungodly, the saints shall be shut in by Him in a place of safety, as Noah and his family were in the days of the flood (Ge 7:16), and as Israel was commanded not to go out of doors on the night of the slaying of the Egyptian first-born (Ex 12:22, 23; Ps 31:20; 83:3). The saints are calmly and confidently to await the issue (Ex 14:13, 14).

oblation--unbloody.

(Mic 1:3; Jude 14). disclose ... blood--(Ge 4:10, 11; Job 16:18; Eze 24:7, 8). All the innocent blood shed, and all other wrongs done, so long seemingly with impunity, shall then be avenged (Re 16:6).

return--for heathen sin and idolatry are an apostasy from primitive truth. heal--as described (Isa 19:18-20).

highway--free communication, resting on the highest basis, the common faith of both (Isa 19:18; Isa 11:16). Assyria and Egypt were joined under Alexander as parts of his empire: Jews and proselytes from both met at the feasts of Jerusalem. A type of gospel times to come. serve with--serve Jehovah with the Assyrians. So "serve" is used absolutely (Job 36:11).

third--The three shall be joined as one nation. blessing--the source of blessings to other nations, and the object of their benedictions. in the midst of the land--rather, "earth" (Mic 5:7). Judah is designed to be the grand center of the whole earth (Jer 3:17).

Whom--rather, "Which," namely, "the land," or "earth," that is, the people of it [Maurer]. my people--the peculiar designation of Israel, the elect people, here applied to Egypt to express its entire admission to religious privileges (Ro 9:24-26; 1Pe 2:9, 10). work of my hands--spiritually (Ho 2:23; Eph 2:10).