Seventh-day Adventist Bible CommentaryIsaiah 26

In that day. That is, the great day of the Lord pictured in chs. 24 and 25. This will be a day of distress and destruction for the wicked, but a day of salvation and rejoicing for the people of God. This chapter consists of a song of hope and trust that will be in the hearts of God’s people when troubles overwhelm the earth as Christ is about to return to reign. We have a strong city. In Isaiah’s day this was literal Jerusalem and Mt. Zion (ch. 24:23). Sennacherib brought the might of Assyria against Jerusalem but did not take it (see on chs. 36; 37). What the power of man could not do for the city, God’s power did for it. He made Jerusalem a city of salvation and strength, whose walls were impregnable.

The righteous nation. Jerusalem will be called “The city of righteousness, the faithful city” (ch. 1:26), because its inhabitants will all be holy and righteous. Only those who are loyal to God and who serve Him with faithfulness can expect to “enter in through the gates into the city” (Rev. 22:14; see on Matt. 7:21–27). Keepeth the truth. Literally, “keeps faithfulness,” that is, “remains faithful.”

In perfect peace. Literally, “in peace, peace.” Perfect peace will be the inheritance of the saints in the kingdom of God and it may be the happy experience of God’s children here. Perfect submission to the will of God brings the blessing of perfect serenity. The mature Christian is at peace with God, with himself, and with the world about him. Compare the experience of Paul (2 Cor. 11:23–28; cf. ch. 4:8–10), his philosophy of suffering (2 Cor. 4:17, 18), and his confident assurance to us (Phil. 4:7). Trouble and turmoil may surround us, yet we enjoy a calmness and peace of mind of which the world knows nothing. This inward peace is reflected in a cheerful countenance, an unruffled temper, and a vigorous, glowing experience that stimulates all with whom we come in contact. The peace of the Christian depends not upon peaceful conditions in the world about him but upon the indwelling of the Spirit of God in his heart (see on Matt. 11:28– 30; John 14:27).

The Lord Jehovah. See on ch. 12:2. Everlasting strength. Literally, “an everlasting rock.” Christ is the “Rock of Ages” to all who learn to place their trust in Him (Isa. 17:10; see on Deut. 32:4; Matt. 16:18; 1 Cor. 10:4).

The lofty city. Probably Babylon (see on ch. 25:2), the city whose king vaunted himself above the stars of God (see on ch. 14:4, 13). Mystical Babylon and Jerusalem have ever been arch foes in the great conflict of the ages (see on Isa. 14:4; Rev. 17:5; 18:24). For a graphic description of the fall of literal Babylon, see Isa. 13:19–22. For a

description of the fall of mystical Babylon, as presented by John, see Rev. 16:19; 17:16; 18:2, 6, 8, 20–23; 19:2.

The feet of the poor. That is, of God’s oppressed people (see on Matt. 5:3). In ancient times conquerors were represented on their victory monuments as placing their feet upon the necks of conquered foes. The meek and lowly of God are here said to place their feet upon proud Babylon as she lies prostrate before them. The faithful people of God had long endured the cruel oppression of Babylon, but now the tables are to be reversed. Babylon is to be humiliated in the dust, and God’s people are to triumph over her. Compare Isa. 14:2, where Israel is to “take them captives, whose captives they were” and “rule over their oppressors.” The same will be true of mystical Babylon.

Uprightness. Literally, “smooth,” or “level.” Thou, most upright. God is just in His dealings with both righteous and wicked. He opens the pathway for those who serve Him, guiding them in ways of righteousness and directing them ever onward and upward toward the gates of the eternal city. Weigh. Literally, “make smooth,” “make level.” Instead of “make smooth the path of the righteous,” Dead Sea scroll 1QIs reads “make secure the path of righteousness.”

Judgments. See on Ps. 119:7. The desire. The righteous long to be like God and desire to be with Him. The “name” of God reveals His character and will. The earnest desire of God’s people is for a fuller manifestation of His will, that they may walk in His ways and fulfill His purposes.

With my soul. Isaiah’s soul yearning for God is similar to the experience of the psalmist (Ps. 42:1, 2; 62:1, 5; 63:1, 5, 6). Whether men realize it or not, the inner cravings of their hearts can be supplied only by a knowledge of, and communion with, God. Without God, there is always something lacking in the heart and life that nothing in this world can fully supply. Thy judgments. The judgments of God impress all but the most hardened sinners, and by them many are turned away from paths of evil into ways of righteousness. There are those who become so engrossed with the things of this world that nothing but the judgments of Heaven will arouse them to their peril.

Favour. The exact opposite of “judgments” (v. 9). Prosperity cannot accomplish what adversity does. Some men neither appreciate kindness nor learn anything from it. Though surrounded by an atmosphere of kindness and justice, they will not reciprocate, but continue to deal out injustice to others. They do not realize that God knows and cares.

They will not see. When God lifts up His hand in kindness, for the guidance and protection of His people, the wicked do not see. They see not because they are willingly blind to spiritual things. But the time will come when they will be forced to see. Then, and not until then, they will be ashamed of the course they have taken. Envy. Heb. qin’ah, “ardor,” “passion,” “zeal.” A reading of the middle portion of v. 11 more in harmony with the context would be, “they shall see [thy] ardor for [thy] people, and be ashamed.” The fire of thine enemies. That is, “the fire [reserved] for thine enemies.”

Ordain peace. Fire for God’s enemies (v. 11), but for the righteous, peace. In us. Or, “for us.” God is constantly at work for His people, never against them. The trials and disappointments they experience are for their good.

Other lords. Probably a reference to nations such as Egypt and Assyria. For the time being Israel was forced to submit to their control, but acknowledged only one

Master, God. To “make mention” of God’s name is to give praise, honor, and allegiance to Him.

They are dead. That is, the enemies of Israel that had sought to crush them. This was true of the Egyptian army at the Red Sea and the Assyrians under Sennacherib.

Increased the nation. That is, Judah. In contrast, Judah’s enemies had all perished (v. 14). The scene of victory here depicted will be fully realized only when Christ makes all His enemies His footstool (Ps. 110:1; Matt. 22:44), and when “the kingdoms of this world” are subjected to His wise and just rule (see Dan. 2:44; Rev. 11:15). God will accomplish in the world made new what He would have wrought for Israel had that nation been faithful to Him (see pp. 27–30). Removed it far. According to God’s original plan, the borders of Israel would gradually have been extended until they embraced the whole world (see pp. 28–30). When Israel rejected Christ and was, in turn, rejected, the Christian church inherited the promise of worldwide expansion, to be finally and completely realized in the new earth (see pp. 30, 35).

Visited thee. They sought God as a result of His chastening. Trouble brought earnest searching of heart and anxious prayers for deliverance.

Like as a woman. The comparison expresses the bitter anguish and consternation of God’s people in their hour of trial (Jer. 4:31; 6:23, 24; 30:6; see on Isa. 13:8). Their painful ordeal will be followed by an eternity of joy (see John 16:20, 21).

Brought forth wind. Centuries of effort appeared to have brought forth no worth- while results. Israel felt that they had served God in vain. The glorious promises had not been realized. For an outline of God’s original plan for Israel, and their failure as a nation to meet God’s requirements and to realize the blessings promised, see pp. 27–33.

Thy dead. From the unsatisfactory experiences of the present the prophet’s attention is again directed to the glorious joys of the future, when “the dead in Christ shall rise” to be forever with their Lord (1 Thess. 4:16, 17). Ezekiel likened the restoration of the Jews after the Babylonian captivity to resurrection from the dead (Eze. 37:1–14). Deliverance from the power of the enemy then was a type of the greater deliverance from the power of Satan and the grave. The return of the Jews from literal Babylon prefigured the deliverance of all God’s people from mystical Babylon (see on Rev. 18:2, 4). Dwell in dust. That is, in the grave (Gen. 3:19; Eccl. 12:7).

Ellen G. White

Indignation. That is, of God against His enemies. God’s final “indignation” takes the form of what is known as the seven last plagues (Rev. 14:10; 15:1; cf. Isa. 34:2; Nahum 1:6). At the time of the slaying of the first-born in Egypt, God’s people were to remain within their homes (Ex. 12:22, 23). During the seven last plagues God invites His people to make Him their hiding place, that He may be to them a “refuge and strength, a very present help in trouble” (Ps. 46:1). Thus protected, His people need not fear though “the earth be removed, and though the mountains be carried into the midst of the sea” (Ps. 46:2; cf. Ps. 25:5; 91:1–10). God’s anger lasts but “for a moment” (Isa. 54:8; cf. Ps. 30:5). The work of judgment is, for the Lord, a “strange work” (Isa. 28:21). But the hour of divine indignation against the wicked is also the hour of deliverance and triumph for the people of God.

Ellen G. White

Disclose her blood. This earth has been polluted by many a crime and by much innocent blood that cries, like the blood of Abel, for vengeance (Gen. 4:10; Rev. 6:10;

18:20, 24; 19:2). For other references on the vengeance of the Lord upon the wicked, see Micah 1:3–9; Jude 14, 15; Rev. 19:11–21.

Ellen G. White