Isaiah 1:26

KJV

And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.

KJV (with Strong's)

And I will restore {H7725} thy judges {H8199} as at the first {H7223}, and thy counsellors {H3289} as at the beginning {H8462}: afterward {H310} thou shalt be called {H7121}, The city {H5892} of righteousness {H6664}, the faithful {H539} city {H7151}.

Complete Jewish Bible

I will restore your judges as at first and your advisers as at the beginning. After that, you will be called the City of Righteousness, Faithful City.

Berean Standard Bible

I will restore your judges as at first, and your counselors as at the beginning. After that you will be called the City of Righteousness, the Faithful City.”

American Standard Version

and I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called The city of righteousness, a faithful town.

Commentary

### SUMMARY
Isaiah 1:26 presents a profound promise of divine restoration for Jerusalem, forecasting a future where God Himself will reinstate righteous and wise leadership, reminiscent of Israel's earliest, purer days. This spiritual and governmental renewal will culminate in a complete transformation of the city's identity, moving from its current state of moral corruption to being rightfully called "The city of righteousness, the faithful city," reflecting God's character and His redemptive work among His people.

### CONTEXT
* **Literary Context:** Isaiah chapter 1 serves as a powerful overture to the prophet's entire message, immediately establishing God's deep indictment against Judah and Jerusalem for their profound spiritual rebellion and moral decay. The chapter opens with a stark portrayal of the nation's sin, likening them to "Sodom and Gomorrah" in their wickedness and describing Jerusalem as a "harlot" city that has forsaken justice [Isaiah 1:10](/isaiah/1-10 "Isaiah 1:10 - Judah's Sin Compared to Sodom and Gomorrah"), [Isaiah 1:21](/isaiah/1-21 "Isaiah 1:21 - Jerusalem as a Harlot City"). Amidst these severe pronouncements of judgment and calls for radical repentance, verse 26 emerges as a beacon of hope and a promise of future purification. It articulates God's ultimate desire not for utter destruction, but for the profound spiritual and moral renewal of His people and their capital, setting the stage for the themes of judgment and restoration that permeate the rest of the book.
* **Historical & Cultural Context:** Isaiah prophesied during a turbulent period in Judah's history, primarily in the 8th century BCE, spanning the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. This era was marked by significant political instability, including the rising threat of the Assyrian Empire, which would eventually lead to the fall of the Northern Kingdom of Israel. Culturally, Judah had become deeply syncretistic, blending Yahwistic worship with pagan practices, and its societal structures were rife with injustice, corruption, and oppression of the poor and vulnerable. Leaders, including judges and counselors, were often swayed by bribes and personal gain, perverting justice. The promise of restoring "judges as at the first" harks back to an idealized, foundational period of Israel's history, perhaps the time of Moses or the early Judges, when leadership was perceived as more directly aligned with divine principles and justice. The cultural significance of a city's name change, from a "harlot" to "righteous" and "faithful," would have been profoundly impactful, signifying a complete reversal of its character and reputation.
* **Key Themes:** Isaiah 1:26 powerfully contributes to several overarching themes within the book of Isaiah and broader biblical theology. Firstly, it highlights the **Divine Restoration of Leadership**, emphasizing God's active intervention to purge corrupt authorities and establish leaders characterized by integrity and divine guidance, crucial for a just society. Secondly, it underscores the **Transformation of Identity**, where Jerusalem, once condemned for its unfaithfulness, is promised a new name and character, reflecting a profound spiritual and moral renewal. This theme of re-naming and re-identifying God's people is central to God's redemptive plan. Thirdly, the verse showcases **God's Enduring Faithfulness and Mercy** despite His people's profound unfaithfulness. Even in the face of severe judgment, God's covenant commitment to His people remains, revealing His ultimate desire to purify and restore them to a right relationship with Him, establishing a society characterized by justice and integrity, as seen throughout Isaiah's prophecies concerning Zion's future glory [Isaiah 60:14](/isaiah/60-14 "Isaiah 60:14 - Zion's Future Glory").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **restore (Hebrew, _shûwb'_):** From H7725, this primitive root means "to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again." In Isaiah 1:26, `shûwb` emphasizes God's active, intentional role in reversing the moral and spiritual decline of Jerusalem. It signifies a divine intervention to bring back what was lost or corrupted, reinstating the original, righteous state of leadership and societal order. This is not a passive process but a powerful act of divine re-establishment.
* **righteousness (Hebrew, _tsedeq'_):** From H6664, this word refers to "the right (natural, moral or legal); also (abstractly) equity or (figuratively) prosperity." `Tsedeq` denotes conformity to a divine standard of justice and moral rectitude. When Jerusalem is called "The city of righteousness," it signifies a profound transformation where the city's character, its legal system, and its social interactions will align perfectly with God's just and equitable nature, reflecting His own holiness.
* **faithful (Hebrew, _ʼâman'_):** From H539, this primitive root means "to build up or support; to foster as a parent or nurse; figuratively to render (or be) firm or faithful, to trust or believe, to be permanent or quiet; morally to be true or certain." Applied to the city, `ʼâman` describes Jerusalem as reliable, trustworthy, and loyal to God. It speaks to a steadfast adherence to the covenant, a reliability in its character, and a trustworthiness in its dealings, standing in stark contrast to its earlier portrayal as a "harlot" city that had strayed.

#### Verse Breakdown
* **"And I will restore thy judges as at the first":** This clause begins with a direct divine promise, "I will restore," highlighting God's sovereign initiative in the process of renewal. The "judges" (Hebrew: `shōpṭîm`) refer to those who administer justice and govern. The phrase "as at the first" points to an idealized past, likely harkening back to the early days of Israel's formation under Moses or the initial period of the Judges, when leadership was directly accountable to God and justice was more purely administered according to His laws. It implies a purging of corrupt officials and the re-establishment of integrity in the judicial system.
* **"and thy counsellors as at the beginning":** This clause parallels the first, reinforcing the comprehensive nature of God's restoration of leadership. "Counsellors" (Hebrew: `yō‘aṣayik`) refers to those who provide wise guidance and strategic advice in governance. "As at the beginning" reiterates the aspiration for a return to a foundational, uncorrupted state of wisdom and counsel, where decisions are guided by divine wisdom rather than human expediency or corruption.
* **"afterward thou shalt be called, The city of righteousness, the faithful city.":** This final clause declares the glorious outcome of God's restorative work: a complete transformation of Jerusalem's identity and reputation. The new names, "The city of righteousness" (`‘îr haṣṣeḏeq`) and "the faithful city" (`qiryâ ne’emānâ`), stand in stark contrast to the city's earlier description in the chapter as a "harlot" [Isaiah 1:21](/isaiah/1-21 "Isaiah 1:21 - Jerusalem's Corruption"). This prophetic naming signifies that Jerusalem's character will be fundamentally changed, aligning with God's own attributes of justice and trustworthiness, reflecting its renewed covenant relationship with Him.

#### Literary Devices
Isaiah 1:26 employs several powerful **literary devices** to convey its message of hope and transformation. **Parallelism** is evident in the symmetrical structure of the first two clauses: "judges as at the first" is mirrored by "counsellors as at the beginning." This repetition emphasizes the comprehensive nature of God's promised restoration, indicating that both the judicial and advisory branches of leadership will be divinely renewed. A significant device is **Prophetic Naming** or **Re-naming**, where Jerusalem is given a new identity: "The city of righteousness, the faithful city." This stands in stark **contrast** to its earlier description in the chapter as a "harlot city" [Isaiah 1:21](/isaiah/1-21 "Isaiah 1:21 - Jerusalem's Spiritual Adultery"), highlighting the radical, divinely-wrought transformation from moral corruption to spiritual purity and integrity. The new names are not merely labels but declarations of a fundamental change in character and destiny, underscoring God's power to redeem and redefine.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 1:26 is a powerful testament to God's unwavering commitment to justice and His redemptive nature, even in the face of profound human rebellion. It reveals that God's ultimate purpose for His people is not judgment for judgment's sake, but purification and restoration to a state of righteousness and faithfulness that reflects His own character. This promise underscores the biblical truth that true societal flourishing is intrinsically linked to righteous leadership and a people who embody divine justice and loyalty. It speaks to God's covenant faithfulness, demonstrating that despite Israel's brokenness, He remains committed to His promises to establish a holy nation, foreshadowing the ultimate establishment of His kingdom where righteousness reigns supreme.

* [Deuteronomy 16:18](/deuteronomy/16-18 "Deuteronomy 16:18 - Appointment of Righteous Judges")
* [Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant Written on Hearts")
* [Revelation 21:2](/revelation/21-2 "Revelation 21:2 - The New Jerusalem Descending")

### REFLECTION AND APPLICATION
Isaiah 1:26 offers profound hope and a challenging call for contemporary believers and communities. It reminds us that even in periods of deep moral decline, societal corruption, or personal brokenness, God's redemptive power is active and capable of bringing about radical transformation. We are called to pray for and support leaders who embody integrity and pursue justice, recognizing their vital role in shaping a righteous society. More broadly, this verse challenges us to examine our own lives and communities: are we truly reflecting "righteousness" and "faithfulness" in our character and actions? Just as God promised to restore Jerusalem's identity, He desires to transform us individually and corporately, enabling us to live as a people who bear His name with integrity and demonstrate His justice in a broken world.

#### Questions for Reflection
* **In what areas of my personal life or community do I see a need for God's restorative work, similar to what is described for Jerusalem?**
* **How does the concept of "righteousness" and "faithfulness" as a defining characteristic of a city or people challenge my understanding of what it means to be a follower of Christ today?**
* **What practical steps can I take to promote justice and integrity in my sphere of influence, reflecting the desire for righteous leadership expressed in this verse?**
* **How does this promise of future restoration strengthen my hope in God's ultimate plan for redemption, even amidst current challenges?**

### FAQ
**What does "as at the first" and "as at the beginning" imply in this verse?**

Answer: These phrases imply a return to an idealized, foundational state of governance and societal integrity, likely harkening back to the earliest days of Israel's history. This could refer to the time of Moses, when God directly established laws and appointed judges, or the initial period of the Judges before widespread corruption set in. It signifies a desire for leadership that is pure, divinely guided, and truly dedicated to justice, free from the pervasive bribery and perversion of justice that characterized Judah in Isaiah's time. It's a vision of a restored theocracy where leaders perfectly align with God's will.

**How does Jerusalem become "the city of righteousness, the faithful city" after being called a "harlot"?**

Answer: This transformation is presented as a direct result of God's sovereign action and purification. Earlier in the chapter, Jerusalem is indicted for its spiritual adultery and injustice, likened to a "harlot" [Isaiah 1:21](/isaiah/1-21 "Isaiah 1:21 - Jerusalem's Moral Decay"). Verse 26 promises that God Himself will "restore" its leaders and, as a consequence, its very character will be changed. This implies a divine cleansing and renewal, where God purges the unrighteous elements and instills a new spirit of justice and loyalty within the city. It's a prophetic declaration of a future state brought about by God's redemptive work, making the city's identity reflect His own holy nature.

**Is this prophecy about a literal restoration of Jerusalem, or does it have a broader spiritual meaning?**

Answer: Like many Old Testament prophecies, Isaiah 1:26 has multiple layers of fulfillment. It certainly speaks to a literal, historical restoration of Jerusalem after a period of judgment (e.g., the return from Babylonian exile, though the ideal state envisioned here was not fully realized). However, its ultimate and most profound fulfillment extends beyond a mere physical or political restoration. It points to a spiritual reality: the establishment of God's righteous kingdom, embodied in the church and ultimately in the New Jerusalem. The principles of righteous leadership, divine justice, and a transformed identity find their ultimate expression in the person and work of Jesus Christ and the community of believers He establishes, who are called to be a "city on a hill" [Matthew 5:14](/matthew/5-14 "Matthew 5:14 - The Church as a City on a Hill").

### CHRIST-CENTERED FULFILLMENT
Isaiah 1:26, with its promise of restored righteous leadership and a transformed city, finds its ultimate and most profound fulfillment in Jesus Christ and the kingdom He inaugurates. While the immediate context points to a historical restoration for Jerusalem, the vision of a "city of righteousness, the faithful city" is fully realized in the person of Christ and the New Covenant community He establishes. Jesus is the perfect Judge and Counselor, the "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace" [Isaiah 9:6](/isaiah/9-6 "Isaiah 9:6 - Prophecy of Christ's Titles"), whose reign is characterized by absolute justice and unwavering faithfulness. Through His atoning sacrifice, Christ not only purges sin but also imputes His own righteousness to those who believe, transforming them from a state of unfaithfulness to being "the righteousness of God in Him" [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Righteousness"). The Church, as the body of Christ, is called to embody this renewed identity, striving for righteousness and faithfulness in a fallen world, serving as a foretaste of the New Jerusalem—the "holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband" [Revelation 21:2](/revelation/21-2 "Revelation 21:2 - The New Jerusalem Descending"). In this glorious future, all leadership will be perfectly righteous, and the city will be eternally faithful, dwelling in the presence of the Lamb, where "nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb’s book of life" [Revelation 21:27](/revelation/21-27 "Revelation 21:27 - Purity of the New Jerusalem").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Zechariah 8:3

Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.

Jeremiah 33:7

And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first.

Isaiah 62:1

¶ For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp [that] burneth.

Isaiah 62:2

And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name.

Zephaniah 3:13

The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make [them] afraid.

Isaiah 60:17

For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness.

Isaiah 60:18

Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.