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<h2><a onclick="return mV('Isa',26,'1-');">Isa 26</a> - Judah's Kingdom of God Song</h2>
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<p>A. The city of God and the city of Man.</p>
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<p class="c1">1. (<a onclick="return mV('Isa',26,'1-2');">1-2</a>) The strength of God's city.</p>
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<p class="c2">In that day this song will be sung in the land of Judah: "We have a strong city; God will appoint salvation for walls and bulwarks. Open the gates, that the righteous nation which keeps the truth may enter in."</p>
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<p class="c4">a. <b><span class="c3">In that day</span></b>: The context from <a onclick="return mV('Isa',24,'1-');">Isa 24</a> and <a onclick="return mV('Isa',25,'1-');">25</a> points to the day of the Messiah's ultimate triumph, the day when the Messiah reigns over Israel, and over all the world. <b><span class="c3">In that day</span></b>, there will be a lot of joyful singing, such as this <b><span class="c3">song</span></b> that <b><span class="c3">will be sung in the land of Judah</span></b>.</p>
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<p class="c4">b. <b><span class="c3">We have a strong city</span></b>: Since cities came into being after the Fall, man has never known a truly godly city, the <i>City of God</i> on earth. <b><span class="c3">In that day</span></b>, all will know the strength and glory of the city of God.</p>
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<p class="c5">i. In the fifth century, Rome was conquered by less civilized tribes from the north in Europe. The mighty Roman Empire was no more, and many blamed the fall of Rome on the new religion she had officially embraced in the last 100 years: Christianity. In this time of confusion, the greatest Christian theologian of the time wrote a book titled <i>The City of God</i>. In it, he tried to explain how the fall of the Roman Empire related to the kingdom of God, and he made the contrast between the <i>city of man</i> (ultimately represented by Rome and the mighty Roman Empire) and the <i>City of God</i> (the kingdom of God). Augustine pointed out that though the fall of Rome was tragic for the <i>city of man</i>, it really only hastened the coming of the <i>City of God</i>. Speaking in Augustine's terms, Isaiah writes about the <i>City of God</i> when he says <b><span class="c3">we have a strong city</span></b>. The <b><span class="c3">strong city</span></b> is the Kingdom of God, the <i>city of man</i> is the world system.</p>
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<p class="c5">ii. This is an important and often neglected idea. We often disapprove of the idea of the city, and romanticize the idea of man in isolation, in a rural or primitive setting. But in the Kingdom of Jesus Christ on this earth, there will be cities - but redeemed cities, glorious communities organized under the strength and salvation and righteousness and truth of the <span class="c6">Lord</span>. God's supreme ideal is no escape from all community and a private communion with nature; the Kingdom of God will be realized in <b><span class="c3">a strong city</span></b>.</p>
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<p class="c4">c. <b><span class="c3">God will appoint salvation for walls and bulwarks</span></b>: The city of God, from beginning to end, is all about <b><span class="c3">salvation</span></b>. Even the <b><span class="c3">walls</span></b> and the <b><span class="c3">bulwarks</span></b> of the city are saved!</p>
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<p class="c4">d. <b><span class="c3">Open the gates, that the righteous nation which keeps the truth may enter it</span></b>: The city of God, with all its strength and salvation, is only for the <b><span class="c3">righteous</span></b>, and those who keep <b><span class="c3">the truth</span></b>. In the same principle, the New Jerusalem is a city filled with glory, which excludes the unrighteous (<a onclick="return mV('Rev',21,'22-27');">Rev 21:22-27</a>).</p>
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<p class="c5">i. We should make a distinction between the Kingdom of the Messiah, the millennial reign of Jesus (described here in <a onclick="return mV('Isa',26,'1-');">Isa 26</a>), and the coming of the New Jerusalem (which comes when this earth passes away, <a onclick="return mV('Rev',21,'1-2');">Rev 21:1-2</a>). The cities are similar, because they are both from the <span class="c6">Lord</span>, but they come at different times in God's plan of the ages.</p>
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<p class="c1">2. (<a onclick="return mV('Isa',26,'3-4');">3-4</a>) The <span class="c6">Lord</span> is our source of strength.</p>
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<p class="c2">You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You. Trust in the <span class="c6">Lord</span> forever, for in <span class="c6">Yah</span>, the <span class="c6">Lord</span>, is everlasting strength.</p>
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<p class="c4">a. <b><span class="c3">You will keep him in perfect peace</span></b>: What a promise! <b><span class="c3">Perfect peace</span></b>! God promises that we can have <b><span class="c3">perfect peace</span></b>, and even be <i>kept</i> in a place of <b><span class="c3">perfect peace</span></b>.</p>
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<p class="c5">i. In Hebrew, the term <b><span class="c3">perfect peace</span></b> is actually <i>shalom shalom</i>. This shows how in Hebrew, repetition communicates intensity. It isn't just <i>shalom</i>; it is <i>shalom shalom</i>, <b><span class="c3">perfect peace</span></b>.</p>
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<p class="c5">ii. "Understand, dear soul, that it is thy privilege to live inside the double doors of God's loving care. He says to thee, 'Peace, peace.' If one assurance is not enough, He will follow it with a second and a third." (Meyer)</p>
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<p class="c5">iii. Some can have this <b><span class="c3">perfect peace</span></b>, but it is fleeting and they are never kept there. Others can be kept <b><span class="c3">in peace</span></b>, but it is not a <b><span class="c3">perfect peace</span></b>, it is the peace of the wicked, the peace of spiritual sleep and ultimate destruction. But there is a <b><span class="c3">perfect peace</span></b> that the <span class="c6">Lord</span> will <b><span class="c3">keep</span></b> is in.</p>
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<p class="c4">b. <b><span class="c3">Whose mind is stayed on You</span></b>: This is the place of <b><span class="c3">perfect peace</span></b>, and the source of it. When we keep our minds <b><span class="c3">stayed</span></b> - settled upon, established upon - the <span class="c6">Lord</span> Himself, then we can be kept in this <b><span class="c3">perfect peace</span></b>.</p>
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<p class="c5">i. To be kept in this <b><span class="c3">perfect peace</span></b>, it is a matter of our <b><span class="c3">mind</span></b>. This isn't so much a matter of our <i>spirit</i> or of our <i>soul</i> or of our <i>heart</i>. It is a matter of our <b><span class="c3">mind</span></b>. We are to love the <span class="c6">Lord</span> our God with all of our <i>mind</i> (<a onclick="return mV('Mat',22,37);">Mat 22:37</a>). We are transformed by the <i>renewing of your mind</i> (<a onclick="return mV('Rom',12,2);">Rom 12:2</a>). We can have the <i>mind of Christ</i> (<a onclick="return mV('1Cr',2,16);">1Cr 2:16</a>; <a onclick="return mV('Phl',2,5);">Phl 2:5</a>). We are not to set our <i>mind on earthly things</i> (<a onclick="return mV('Phl',3,19);">Phl 3:19</a>), but to <i>set</i> our <i>mind on things above</i> (<a onclick="return mV('Col',3,2);">Col 3:2</a>). The Christian life is not an unthinking life of just <i>doing</i>, or <i>experiencing</i>, but it is also about <i>thinking</i>, and where we set our <b><span class="c3">mind</span></b> is essential in our walk before the <span class="c6">Lord</span>.</p>
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<p class="c5">ii. To be kept in this <b><span class="c3">perfect peace</span></b>, our mind must be <b><span class="c3">stayed</span></b>. The Hebrew word <i>sawmak</i> comes from the root "to prop," and has the idea "to lean upon or take hold of...bear up, establish, uphold, lay, lean, lie hard, put, rest self, set self, stand fast, stay (self), sustain." (Strong's Dictionary) In other places the same word is translated <i>sustained</i> (<a onclick="return mV('Gen',27,37);">Gen 27:37</a>; <a onclick="return mV('Psa',3,5);">Psa 3:5</a>), or when the priest would put their hands on the head of a sacrificial animal (<a onclick="return mV('Exd',29,10);">Exd 29:10</a>; <a onclick="return mV('Exd',29,15);">29:15</a>; <a onclick="return mV('Exd',29,19);">29:19</a>), or of the laying on of hands in other circumstances (<a onclick="return mV('Num',27,18);">Num 27:18</a>), of being <i>upheld</i> (<a onclick="return mV('Psa',71,6);">Psa 71:6</a>), to <i>stand fast</i> upon (<a onclick="return mV('Psa',111,8);">Psa 111:8</a>), of being <i>established</i> (<a onclick="return mV('Psa',112,8);">Psa 112:8</a>), of leaning upon (<a onclick="return mV('Isa',36,6);">Isa 36:6</a>; <a onclick="return mV('Isa',48,2);">48:2</a>). So, what <i>sustains</i> your mind? What do you <i>lay your mind</i> upon? What <i>upholds</i> your mind? What does your mind <i>stand fast</i> upon? What is your mind <i>established</i> upon? What does your mind <i>lean</i> upon? To have this <b><span class="c3">perfect peace</span></b>, your mind cannot occasionally come to the <span class="c6">Lord</span>; it has to be <b><span class="c3">stayed on</span></b> Him.</p>
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<p class="c5">iii. To be kept in this <b><span class="c3">perfect peace</span></b>, our <b><span class="c3">mind</span></b> must be <b><span class="c3">stayed</span></b> on <i>the <span class="c6">Lord</span></i>. If our mind is <b><span class="c3">stayed</span></b> on ourselves, or our problems, or the problem people in our lives, or on anything else, we can't have this <b><span class="c3">perfect peace</span></b>. This is the heart that says with the Apostle Paul, <i>that I may know Him</i> (<a onclick="return mV('Phl',3,10);">Phl 3:10</a>). Satan loves to get our minds on <i>anything</i> except the <span class="c6">Lord</span>!</p>
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<p class="c4">c. <b><span class="c3">Because He trusts in You</span></b>: This is another way of expressing the idea of keeping our minds <b><span class="c3">stayed on</span></b> Him. Almost always, you keep your mind <b><span class="c3">stayed on</span></b> whatever you are trusting. When we trust the <span class="c6">Lord</span>, we keep our mind <b><span class="c3">stayed on</span></b> Him.</p>
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<p class="c5">i. <a onclick="return mV('Pro',3,5);">Pro 3:5</a> expresses this same idea: <i>Trust in the <span class="c6">Lord</span> with all your heart, and lean not on your own understanding</i>. The word for <i>lean</i> in <a onclick="return mV('Pro',3,5);">Pro 3:5</a> comes from the same root as the word <b><span class="c3">stayed</span></b> in <a onclick="return mV('Isa',26,3);">Isa 26:3</a>. When we <i>trust in the <span class="c6">Lord</span></i>, we do not <i>lean on</i> our <i>own understanding</i>. To <i>lean on</i> the <span class="c6">Lord</span> is to trust Him. To be <i>sustained</i> by the <span class="c6">Lord</span> is to trust Him. To be <i>established</i> by the <span class="c6">Lord</span> is to trust Him. To <i>upheld</i> by the <span class="c6">Lord</span> is to trust Him.</p>
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<p class="c5">ii. The battle for trust in our lives <i>begins</i> in our minds. If we trust the <span class="c6">Lord</span>, it will show in our <i>actions</i>, but it will <i>begin</i> in our mind.</p>
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<p class="c4">d. <b><span class="c3">Trust in the <span class="c6">Lord</span> forever</span></b>: Because of the promise of <a onclick="return mV('Isa',26,3);">Isa 26:3</a>, we are exhorted to <b><span class="c3">trust in the <span class="c6">Lord</span> forever</span></b> - and therefore to receive the blessing of the promise, <b><span class="c3">perfect peace</span></b>!</p>
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<p class="c4">e. <b><span class="c3">For in <span class="c6">Yah</span>, the <span class="c6">Lord</span>, is everlasting strength</span></b>: If the <span class="c6">Lord</span> calls us to rely on Him completely with our mind, He appeals to our mind with a rational reason why we should trust the <span class="c6">Lord</span> - because He is <b><span class="c3">everlasting strength</span></b>. It isn't that the <span class="c6">Lord</span> <i>has</i> <b><span class="c3">everlasting strength</span></b>, He <b><span class="c3">is everlasting strength</span></b>.</p>
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<p class="c5">i. Clarke's comment on <a onclick="return mV('Isa',12,2);">Isa 12:2</a> applies here also: "The word <i>Yah</i> read here is probably a mistake; and arose originally from the custom of the Jewish scribes, who, when they found a line too short for the word, wrote as many letters as filled it, and then began the next line with the whole word."</p>
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<p class="c1">3. (<a onclick="return mV('Isa',26,'5-6');">5-6</a>) The destiny of the city of man.</p>
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<p class="c2">For He brings down those who dwell on high, the lofty city; He lays it low, He lays it low to the ground, He brings it down to the dust. The foot shall tread it down; the feet of the poor and the steps of the needy.</p>
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<p class="c4">a. <b><span class="c3">He brings down those who dwell on high, the lofty city</span></b>: The <b><span class="c3">city</span></b> of man is <b><span class="c3">lofty</span></b>, and its exalted ones <b><span class="c3">dwell on high</span></b>. But the <span class="c6">Lord</span> will bring them <b><span class="c3">down</span></b> nonetheless. The city of man, the world system, is nothing to the <span class="c6">Lord</span>; <b><span class="c3">He lays it low</span></b>.</p>
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<p class="c4">b. The city of man, the world system, is all about power and prestige, built on the backs of the weak and the poor. But when God brings the city of man <b><span class="c3">down to the dust</span></b>, He will turn all that around, and <b><span class="c3">the feet of the poor</span></b> shall <b><span class="c3">tread it down</span></b>.</p>
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<p class="c5">i. Jesus expressed the same principle in <a onclick="return mV('Mat',5,5);">Mat 5:5</a>: <i>Blessed are the meek, for they shall inherit the earth.</i> Jesus told us oppose the power and prestige thinking of this world and to live with the thinking of His Kingdom right now (<a onclick="return mV('Mat',20,'25-28');">Mat 20:25-28</a>).</p>
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<p class="c1">4. (<a onclick="return mV('Isa',26,'7-9');">7-9</a>) The way of the upright.</p>
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<p class="c2">The way of the just is uprightness; O Most Upright, You weigh the path of the just. Yes, in the way of Your judgments, O <span class="c6">Lord</span>, we have waited for You; the desire of our soul is for Your name and for the remembrance of You. With my soul I have desired You in the night, yes, by my spirit within me I will seek You early; for when Your judgments are in the earth, the inhabitants of the world will learn righteousness.</p>
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<p class="c4">a. <b><span class="c3">The way of the just is uprightness</span></b>: In the Kingdom of God, His just people walk in a <b><span class="c3">way</span></b> - the <b><span class="c3">way</span></b> of <b><span class="c3">uprightness</span></b>. Isaiah accurately gives the sense of order in this; the <span class="c6">Lord</span> makes His people <b><span class="c3">just</span></b> by a relationship of faith and trust in Him, then they walk in <b><span class="c3">the way of...uprightness</span></b>.</p>
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<p class="c5">i. Why do they walk in uprightness? Because they serve the <span class="c6">Lord</span> God, who is <b><span class="c3">Most Upright</span></b> Himself. As they trust the <span class="c6">Lord</span>, are declared just by the <span class="c6">Lord</span>, they walk in His own way.</p>
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<p class="c5">ii. <b><span class="c3">You weigh the path of the just</span></b>: The <span class="c6">Lord</span> looks at His righteous ones (<b><span class="c3">the just</span></b>) and He evaluates their path. The <span class="c6">Lord</span> cares about the walk of His just ones!</p>
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<p class="c4">b. <b><span class="c3">The desire of our soul is for Your name</span></b>: In the Kingdom of God, His just people <i>love</i> Him and <b><span class="c3">desire</span></b> Him.</p>
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<p class="c5">i. The <b><span class="c3">desire</span></b> is displayed in <i>waiting</i>: <b><span class="c3">O <span class="c6">Lord</span>, we have waited for You</span></b>. When you <b><span class="c3">desire</span></b> something, or someone, you will wait for them, and do it gladly because of your <b><span class="c3">desire</span></b>.</p>
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<p class="c5">ii. The desire is displayed in <i>seeking</i>: <b><span class="c3">With my soul I have desired You in the night, yes, by my spirit within me I will seek You early</span></b>. When you <b><span class="c3">desire</span></b> something, or someone, you <i>seek</i> them all the time, both <b><span class="c3">early</span></b> and at <b><span class="c3">night</span></b>.</p>
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<p class="c4">c. The way of the upright will be vindicated; one day, <b><span class="c3">the inhabitants of the world will learn righteousness</span></b>.</p>
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<p class="c1">5. (<a onclick="return mV('Isa',26,'10-11');">10-11</a>) The way of the wicked.</p>
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<p class="c2">Let grace be shown to the wicked, yet he will not learn righteousness; in the land of uprightness he will deal unjustly, and will not behold the majesty of the <span class="c6">Lord</span>. <span class="c6">Lord</span>, when Your hand is lifted up, they will not see. But they will see and be ashamed for their envy of people; yes, the fire of Your enemies shall devour them.</p>
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<p class="c4">a. The wicked are ungrateful for God's goodness: <b><span class="c3">Let grace be shown to the wicked, yet he will not learn righteousness</span></b>.</p>
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<p class="c4">b. The wicked end in disaster: <b><span class="c3">And will not behold the majesty of the <span class="c6">Lord</span>...they will see and be ashamed...the fire of Your enemies shall devour them</span></b>.</p>
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<p>B. Promises made to a humble heart.</p>
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<p class="c1">1. (<a onclick="return mV('Isa',26,'12-18');">12-18</a>) The prayer of a humble heart.</p>
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<p class="c2"><span class="c6">Lord</span>, You will establish peace for us, for You have also done all our works in us. O <span class="c6">Lord</span> our God, masters besides You have had dominion over us; but by You only we make mention of Your name. They are dead, they will not live; they are deceased, they will not rise. Therefore You have punished and destroyed them, and made all their memory to perish. You have increased the nation, O <span class="c6">Lord</span>, You have increased the nation; You are glorified; You have expanded all the borders of the land. <span class="c6">Lord</span>, in trouble they have visited You, they poured out a prayer when Your chastening was upon them. As a woman with child is in pain and cries out in her pangs, when she draws near the time of her delivery, so have we been in Your sight, O <span class="c6">Lord</span>. We have been with child, we have been in pain; we have, as it were, brought forth wind; we have not accomplished any deliverance in the earth, nor have the inhabitants of the world fallen.</p>
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<p class="c4">a. <b><span class="c3">You have also done all our works in us</span></b>: Isaiah must have been reading <a onclick="return mV('Eph',2,'8-10');">Eph 2:8-10</a>: For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. Even our good works are works that He has <b><span class="c3">done...in us</span></b>.</p>
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<p class="c4">b. <b><span class="c3">Masters besides You have had dominion over us; but by You only we make mention of Your name</span></b>: The humble heart repents of past idolatry, and rejoices in the present freedom in the <span class="c6">Lord</span>.</p>
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<p class="c5">i. The humble heart sees the folly of their past idolatry: <b><span class="c3">They are dead, they will not live</span></b>. The humble heart sees the victory of the <span class="c6">Lord</span> over all idols: <b><span class="c3">You have punished and destroyed them</span></b>. "Obviously this verse does not suggest that the 'other lords' had real existence as deities but simply that they were believed to have and that their rule was sinfully acknowledged by the people in past times." (Grogan)</p>
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<p class="c5">ii. The Hebrew word for <b><span class="c3">dominion</span></b> is <i>baal</i>, which can mean <i>master</i> or <i>husband</i>. Of course, <i>Baal</i> was also the chief god of the native Canaanites, and a seductive idol for Israel. In this prayer, Judah essentially says, <i>O <span class="c6">Lord</span> our God, masters besides you have "Baal-ed" us</i>.</p>
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<p class="c4">c. <b><span class="c3">We have been with child, we have been in pain; we have, as it were, brought forth wind</span></b>: The humble heart knows the futility of working apart from the direction and blessing of God.</p>
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<p class="c5">i. "We have had the torment of a woman in child-bearing, but not the comfort of a living child...for we have brought forth nothing but the wind; all our labours and hopes were vain and unnuccessful." (Poole)</p>
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<p class="c4">d. <b><span class="c3">You have increased the nation</span></b>: The humble heart knows the <span class="c6">Lord</span> is responsible for increase and blessing.</p>
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<p class="c4">e. <b><span class="cmscap">Lord</span><span class="c3">, in trouble they have visited You</span></b>: The humble heart relies on the <span class="c6">Lord</span> in times of distress and futility.</p>
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<p class="c1">2. (<a onclick="return mV('Isa',26,19);">19</a>) The promise of resurrection.</p>
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<p class="c2">Your dead shall live; together with my dead body they shall arise. Awake and sing, you who dwell in dust; for your dew is like the dew of herbs, and the earth shall cast out the dead.</p>
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<p class="c4">a. <b><span class="c3">Your dead shall live</span></b>: The Old Testament had a shadowy understanding of the life to come, because the secrets of the life to come have <i>now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel</i> (<a onclick="return mV('2Ti',1,10);">2Ti 1:10</a>). But here is a confident expectation of resurrection and glory for the <span class="c6">Lord</span>'s righteous ones.</p>
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<p class="c1">3. (<a onclick="return mV('Isa',26,'20-21');">20-21</a>) The promise of refuge in the time of great indignation.</p>
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<p class="c2">Come, my people, enter your chambers, and shut your doors behind you; hide yourself, as it were, for a little moment, until the indignation is past. For behold, the <span class="c6">Lord</span> comes out of His place to punish the inhabitants of the earth for their iniquity; the earth will also disclose her blood, and will no more cover her slain.</p>
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<p class="c4">a. <b><span class="c3">Come, my people, enter your chambers</span></b>: Isaiah, speaking for the <span class="c6">Lord</span>, prophesies a time when God's people are invited to come and find refuge <b><span class="c3">until the indignation is past</span></b>.</p>
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<p class="c5">i. The refuge is secure. God's people are secure in <b><span class="c3">chambers</span></b>, with the <b><span class="c3">doors shut behind</span></b> them. They are hidden securely (<b><span class="c3">Hide yourself</span></b>).</p>
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<p class="c4">b. The <b><span class="c3">indignation</span></b> God's people are hidden from is from the <span class="c6">Lord</span> Himself: <b><span class="c3">the <span class="c6">Lord</span> comes out of His place to punish the inhabitants of the earth for their iniquity</span></b>. This is not persecution from the wicked, but judgment from the <span class="c6">Lord</span>. This is not a local judgment, but something the <span class="c6">Lord</span> brings upon the <b><span class="c3">inhabitants of the earth</span></b> in general.</p>
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<p class="c5">i. The devastation of the indignation of the <span class="c6">Lord</span> is seen all over the earth: <b><span class="c3">The earth will also disclose her blood, and will no more cover her slain</span></b>.</p>
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<p class="c4">c. When is this time when God's people are carried away, securely hidden, from a time of great indignation the <span class="c6">Lord</span> brings upon the earth? It can refer to the deliverance of the Jewish people from the fury of the Antichrist described in <a onclick="return mV('Rev',12,6);">Rev 12:6</a> and <a onclick="return mV('Rev',12,'13-16');">12:13-16</a>. But it is more likely that it speaks of the refuge, the safety, the security of God's people when they are caught up together with the Lord in the air (<a onclick="return mV('1Th',4,'16-17');">1Th 4:16-17</a>) and escape the horrific indignation of the Lord that He pours out upon the world in the Great Tribulation (<a onclick="return mV('Mat',24,'21-22');">Mat 24:21-22</a>, <a onclick="return mV('Rev',9,'15-21');">Rev 9:15-21</a>), which will immediately precede the second coming of Jesus Christ (<a onclick="return mV('Mat',24,'29-30');">Mat 24:29-30</a>).</p>
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<p class="c5">i. Seen this way, this is a powerful passage supporting the teaching of the Pre-Tribulation Rapture, which says that Jesus Christ will remove His people from this earth before the time of Great Tribulation coming upon the earth immediately before His ultimate return.</p>
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