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Commentary on Isaiah 26 verses 5–11
Here the prophet further encourages us to trust in the Lord for ever, and to continue waiting on him; for,
I. He will make humble souls that trust in him to triumph over their proud enemies, Isa 26:5, Isa 26:6. Those that exalt themselves shall be abased: For he brings down those that dwell on high; and wherein they deal proudly he is, and will be, above them. Even the lofty city Babylon itself, or Nineveh, he lays it low, Isa 25:12. He can do it, be it ever so well fortified. He has often done it. He will do it, for he resists the proud. It is his glory to do it, for he proves himself to be God by looking on the proud and abasing them, Job 40:12. But, on the contrary, those that humble themselves shall be exalted; for the feet of the poor shall tread upon the lofty cities, Isa 26:6. He does not say, Great armies shall tread them down; but, When God will have it done, even the feet of the poor shall do it, Mal 4:3. You shall tread down the wicked. Come, set your feet on the necks of these kings. See Psa 147:6; Rom 16:20.
II. He takes cognizance of the way of his people and has delight in it (Isa 26:7): The way of the just is evenness (so it may be read): it is their endeavour and constant care to walk with God in an even steady course of obedience and holy conversation. My foot stands in an even place, goes in an even path, Psa 26:12. And it is their happiness that God makes their way plain and easy before them: Thou, most upright, dost level (or make even) the path of the just, by preventing or removing those things that would be stumbling-blocks to them, so that nothing shall offend them, Psa 119:165. God weighs it (so we read it); he considers it, and will give them grace sufficient for them, to help them over all the difficulties they may meet with in their way. Thus with the upright God will show himself upright.
III. It is our duty, and will be our comfort, to wait for God, and to keep up holy desires towards him in the darkest and most discouraging times, Isa 26:8, Isa 26:9. This has always been the practice of God's people, even when God has frowned upon them, 1. To keep up a constant dependence upon him: "In the way of thy judgments we have still waited for thee; when thou hast corrected us we have looked to no other hand than thine to relieve us," as the servant looks only to the hand of his master, till he have mercy upon him, Psa 123:2. We cannot appeal from God's justice but to his mercy. If God's judgments continue long, if it be a road of judgments (so the word signifies), yet we must not be weary but continue waiting. 2. To send up holy desires towards him. Our troubles, how pressing soever, must never put us out of conceit with our religion, nor turn us away from God; but still the desire of our soul must be to his name and to the remembrance of him; and in the night, the darkest longest night of affliction, with our souls must we desire him. (1.) Our great concern must be for God's name, and our earnest desire must be that his name may be glorified, whatever becomes of us and our names. This is that which we must wait for, and pray for. "Father, glorify thy name, and we are satisfied." (2.) Our great comfort must be in the remembrance of that name, of all that whereby God has made himself known. The remembrance of God must be our great support and pleasure; and, though sometimes we be unmindful of him, yet still our desire must be towards the remembrance of him and we must take pains with our own hearts to have him always in mind. (3.) Our desires towards God must be inward, fervent, and sincere. With our soul we must desire him, with our soul we must pant after him (Psa 42:1), and with our spirits within us, with the innermost thought and the closest application of mind, we must seek him. We make nothing of our religion, whatever our profession be, if we do not make heart-work of it. (4.) Even in the darkest night of affliction our desires must be towards God, as our sun and shield; for, however God is pleased to deal with us, we must never think the worse of him, nor cool in our love to him. (5.) If our desires be indeed towards God,. we must give evidence that they are so by seeking him, and seeking him early, as those that desire to find him, and dread the thoughts of missing him. Those that would seek God and find him must seek betimes, and seek him earnestly. Though we come ever so early, we shall find him ready to receive us.
IV. It is God's gracious design, in sending abroad his judgments, thereby to bring men to seek him and serve him: When thy judgments are upon the earth, laying all waste, then we have reason to expect that not only God's professing people, but even the inhabitants of the world, will learn righteousness, will have their mistakes rectified and their lives reformed, will be brought to acknowledge God's righteousness in punishing them, will repent of their own unrighteousness in offending God, and so be brought to walk in right paths. They will do this; that is, judgments are designed to bring them to this, they have a natural tendency to produce this effect, and, though many continue obstinate, yet some even of the inhabitants of the world will profit by this discipline, and will learn righteousness; surely they will; they are strangely stupid if they do not. Note, The intention of afflictions is to teach us righteousness; and blessed is the man whom God chastens, and thus teaches, Psa 94:12. Discite justitiam, moniti, et non temnere divos - Let this rebuke teach you to cultivate righteousness, and cease from despising the gods. - Virgil.
V. Those are wicked indeed that will not be wrought upon by the favourable methods God takes to subdue and reform them; and it is necessary that God should deal with them in a severe way by his judgments, which shall prevail to humble those that would not otherwise be humbled. Observe,
1.How sinners walk contrary to God, and refuse to comply with the means used for their reformation and to answer the intentions of them, Isa 26:10. (1.) Favour is shown to them. They receive many mercies from God; he causes his sun to shine and his rain to fall upon them, nay, he prospers them, and into their hands he brings plentifully; they escape many of the strokes of God's judgments, which others less wicked than they have been cut off by; in some particular instances they seem to be remarkably favoured above their neighbours, and the design of all this is that they may be won upon to love and serve that God who thus favours them; and yet it is all in vain: They will not learn righteousness, will not be led to repentance by the goodness of God, and therefore it is requisite that God should send his judgments into the earth, to reckon with men for abused mercies. (2.) They live in a land of uprightness, where religion is professed and is in reputation, where the word of God is preached, and where they have many good examples set them, - in a land of evenness, where there are not so many stumbling-blocks as in other places, - in a land of correction, where vice and profaneness are discountenanced and punished; yet there they will deal unjustly, and go on frowardly in their evil ways. Those that do wickedly deal unjustly both with God and man, as well as with their own souls; and those that will not be reclaimed by the justice of the nation may expect the judgments of God upon them. Nor can those expect a place hereafter in the land of blessedness who now conform not to the laws and usages, nor improve the privileges and advantages, of the land of uprightness; and why do they not? It is because they will not behold the majesty of the Lord, will not believe, will not consider, what a God of terrible majesty he is whose laws and justice they persist in the contempt of. God's majesty appears in all the dispensations of his providence; but they regard it not, and therefore study not to answer the ends of those dispensations. Even when we receive of the mercy of the Lord we must still behold the majesty of the Lord and his goodness. (3.) God lifts up his hand to give them warning, that they may, by repentance and prayer, make their peace with him; but they take no notice of it, are not aware that God is angry with them, or coming forth against them: They will not see, and none so blind as those who will not see, who shut their eyes against the clearest conviction of guilt and wrath, who ascribe that to chance, or common fate, which is manifestly a divine rebuke, who regard not the threatening symptoms of their own ruin, but cry Peace to themselves, when the righteous God is waging war with them.
2.How God will at length be too hard for them; for, when he judges, he will overcome: They will not see, but they shall see, shall be made to see, whether they will or no, that God is angry with them. Atheists, scorners, and the secure, will shortly feel what now they will not believe, that it is a fearful thing to fall into the hands of the living God. They will not see the evil of sin, and particularly the sin of hating and persecuting the people of God; but they shall see, by the tokens of God's displeasure against them for it and the deliverances in which God will plead his people's cause, that what is done against them he takes as done against himself and will reckon for it accordingly. They shall see that they have done God's people a great deal of wrong, and therefore shall be ashamed of their enmity and envy towards them, and their ill usage of such as deserved better treatment. Note, Those that bear ill-will to God's people have reason to be ashamed of it, so absurd and unreasonable is it; and, sooner or later, they shall be ashamed of it, and the remembrance of it shall fill them with confusion. Some read it, They shall see and be confounded for the zeal of the people, by the zeal God will show for his people; when they shall be made to know how jealous God is for the honour and welfare of his people they shall be confounded to think that they might have been of that people and would not. Their doom therefore is that, since they slighted the happiness of God's friends, the fire of his enemies shall devour them, that is, the fire which is prepared for his enemies and with which they shall be devoured, the fire designed for the devil and his angels. Note, Those that are enemies to God's people, and envy them, God looks upon as his enemies, and will deal with them accordingly.
(Vers. 5, 6.) In the Lord, the mighty God forever: for He will bring down those who dwell on high; He will humble the lofty city and bring it down to the ground; He will cast it down to the dust. The feet shall trample it, the feet of the poor and the steps of the needy. LXX: O great and eternal God, who have humbled and cast down those who dwell on high, you will destroy strong cities and bring them down to the pavement, and their feet will be trampled by the meek and the humble. And this is what the Prophet speaks, who answered him in the place where he had said above: Hope in the Lord in eternal ages; and he joins to it what we have now proposed: In the Lord God Almighty forever, and so on. For the Lord God Almighty, in Hebrew has three names, Ia () and Adonai () and Sur (), which mean, respectively, invisible, ineffable, and strong, of which the first is placed in the last syllable of Alleluia (). And let the diligent reader observe this, that sometimes we divide the text in the proposition of testimonium: because one edition has one sense from the Septuagint and another has the sense expressed word for word from the Hebrew. Therefore the Prophet says: Hope in the Lord in eternal ages: in the Lord God Almighty forever, whose help is everlasting. For He will bow down those who dwell on high, because everyone who exalts himself will be humbled; those who boasted of having Abraham as their father, and spoke against the Lord: We are not born of fornication (John VIII, 41). He will also humble the lofty city, as the Jews believe, Rome (or rather Jerusalem), which killed the Prophets, and stoned those who were sent to it, and finally killed the son of the master of the house, so that the heir, being killed, the inheritance would perish (Luke XIII). And the city is not called the one [which] is called in Hebrew Ir, but Caria which Aquila translated as πολίχνην, which we can call either a small city or village or town, and frequently in the Scriptures it is referred to by this name Jerusalem. And beautifully, he placed a twofold humility: He will humble, he will humble it, first under the Babylonians, when the temple was destroyed, secondly under Titus and Vespasian, whose ruin continues until the end. It tramples it under foot, and treads upon it, and joins the feet of the poor, without doubt of Christ. Of whom we have already spoken above: He became strength to the poor; the strength of the needy in their tribulation. The steps of the needy, namely the Apostles, who imitating the poverty of the Lord, also obtained the privilege of his virtue; who, not being received, shook off the dust of their feet upon it. And because it is said in the words of the Savior, Everyone who exalts himself will be humbled: and he who humbles himself will be exalted (Luke 14:11), we can apply this not only to men, but also to contrary virtues. According to the Septuagint, the Prophet sings praises to God, because he humiliates all the proud and tears down the fortifications of all cities to the ground, and he treads upon the heads of the holy, the meek, and the humble.
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SUMMARY
Isaiah 26:6 powerfully declares God's righteous judgment and the dramatic reversal of fortunes He orchestrates, where the proud and oppressive are humbled, and the previously downtrodden are exalted. It portrays the metaphorical "lofty city" of human arrogance and power being utterly crushed by the very ones it once oppressed—the poor and the needy—underscoring God's unwavering commitment to justice and the vindication of His humble people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 26:6 employs several powerful literary devices to convey its message of divine justice and reversal. Symbolism is central, with "the lofty city" representing human pride, oppressive power, and any entity that exalts itself against God, while "the poor" and "the needy" symbolize the humble, the oppressed, and God's faithful remnant. The act of "treading down" itself is a potent metaphor for complete conquest, humiliation, and destruction, drawing on ancient Near Eastern imagery of victory over a defeated foe. The verse also features strong parallelism between "the feet of the poor" and "the steps of the needy," which reinforces the identity of the agents and the nature of their action through synonymous phrasing. This parallelism creates a rhythmic emphasis on the unexpected role of the humble. Finally, the entire verse is an example of inversion or reversal, a common biblical theme where established power dynamics are dramatically overturned by divine intervention, highlighting God's justice in humbling the proud and exalting the lowly.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 26:6 is a profound theological statement on God's character as a just and righteous sovereign who actively intervenes in human history to right wrongs. It reveals His unwavering commitment to upholding the cause of the oppressed and bringing down those who wield power unjustly. This divine reversal is not merely a political or social upheaval but a spiritual principle rooted in God's nature, demonstrating that true strength and enduring authority belong to Him alone. The verse assures believers that even when injustice seems to prevail, God's ultimate plan includes the vindication of His humble people and the complete overthrow of all systems that oppose His righteous rule, offering both comfort to the afflicted and a solemn warning to the proud. This truth resonates throughout Scripture, affirming God's consistent character as the defender of the weak and the judge of the haughty.
REFLECTION AND APPLICATION
Isaiah 26:6 offers a powerful lens through which to view both our personal struggles and the broader injustices of the world. For those who feel marginalized, overlooked, or oppressed, this verse serves as a profound source of hope and encouragement. It reminds us that God sees our plight, hears our cries, and will ultimately act to bring justice. Our present circumstances do not define our ultimate destiny in God's kingdom. It invites us to cultivate a spirit of dependence on God, acknowledging our own spiritual "poverty" and "neediness" before Him, which is the very posture He exalts. Conversely, for those in positions of influence or power, it serves as a sobering warning against pride, arrogance, and the misuse of authority. It calls us to cultivate humility, to use our influence to uplift the vulnerable, and to align ourselves with God's heart for justice. The verse compels us to trust in God's perfect timing and His unwavering commitment to righteousness, even when the scales of justice seem tipped against the innocent. It invites us to participate in God's work of justice in our own spheres, advocating for the poor and needy, knowing that our efforts, however small, contribute to His grand reversal.
Questions for Reflection
FAQ
What does "the lofty city" represent in this context?
Answer: "The lofty city" is a symbolic representation of any human power, institution, or system that exalts itself in pride and arrogance against God and His people. While it could refer to specific historical empires like Babylon or Assyria (which often oppressed Judah), it more broadly signifies human self-sufficiency, oppressive regimes, or any structure built on injustice and defiance of God's righteous standards. Its "loftiness" speaks to its perceived invincibility and its haughty disregard for divine authority, ultimately destined for divine judgment.
How do the "poor" and "needy" tread down the city? Is this a call to violent revolution?
Answer: This verse is not a call to violent revolution by the materially poor. Instead, it is a prophetic declaration of God's divine justice and reversal of fortunes. The "poor" (Hebrew: ʻânîy) and "needy" (Hebrew: dal) refer not just to economic status, but often to the humble, the afflicted, and the faithful remnant who rely on God. Their "treading down" of the lofty city is primarily an act orchestrated by God, where He empowers the weak and humble to witness and even participate in the downfall of their oppressors. This can manifest through divine judgment, the collapse of unrighteous systems, or the ultimate establishment of God's kingdom where the humble inherit the earth, as seen in Matthew 5:5. It emphasizes God's power to use the seemingly insignificant to accomplish His great purposes, often through spiritual and moral triumph rather than physical force.
CHRIST-CENTERED FULFILLMENT
Isaiah 26:6 finds its ultimate and profound fulfillment in Jesus Christ and the establishment of His kingdom. The "lofty city" that is trodden down represents the kingdom of darkness, the powers of sin and death, and all human systems built on pride and rebellion against God. Jesus, though rich, became poor for our sakes, identifying fully with the "poor and needy" of this world. He came not with worldly power or grandeur, but in humility, declaring blessed are the poor in spirit, for theirs is the kingdom of heaven. Through His sacrificial death and glorious resurrection, Christ decisively "trod down" the spiritual forces of oppression, disarming the powers and authorities and putting them to open shame. His victory ensures that those who are spiritually poor and needy, who humble themselves and trust in Him, are not only vindicated but become co-heirs with Him, participating in the ultimate triumph over all evil. The final, complete treading down of all opposing forces will occur at Christ's second coming, when He will judge the world in righteousness and establish His eternal kingdom, where the humble truly inherit the earth and reign with Him.