In today’s reading from Isaiah 26:1-6. It is important to recall that in yesterday’s selection the prophet began with the image of a banquet: “On this mountain, the LORD of hosts will provide for all peoples a feast of rich food and choice wines.” (Is 25:6). Isaiah chapters 24 and 25 focus on the Lord’s victory and the feast which follows. The following chapters (26 and 27) reflect in a somewhat more solemn vein upon the meaning of this victory for Judah.

Taken as a whole the chapters offer a message God remembers Jerusalem as His chosen city, the place where He dwells among all men and women and so the people need to remember to keep faith with God who has kept faith with them. It is a song of thanksgiving mixed with a lament recognizing that in and by themselves, people are helpless. It is also a song of hope in the promise that God will indeed act to protect the righteous and punish the wicked.

Elements of the larger narrative arc are seen even in these six verses at the start of Chapter 26. There are two cities that are compared: (1) the city built by God:“A strong city have we; he sets up walls and ramparts to protect us” and (2) the city that is built upon the pride of men: “He humbles those in high places, and the lofty city he brings down.”

Cities in the Bible serve as rich symbols that contrast human failure with divine grace. From Babel’s scattered pride to Jerusalem’s ultimate restoration, they reflect the tension between humanity’s rebellion and God’s redemptive purposes.

Cities often represent human pride, rebellion, or moral decay. Notable examples include Babel/Babylon as well as Sodom and Gomorrah. The Tower of Babel (Genesis 11:1–9) symbolizes humanity’s pride and desire to reach God through their own means. God’s judgment scatters them by confusing their language. Babylon becomes the recurring symbol of oppression, idolatry, and eventual divine judgment (Revelation 18:2–3). The city is described as a “dwelling place of demons” and embodies moral corruption. However, Sodom and Gomorrah (Genesis 18:20–19:29) is also a city that symbolizes extreme wickedness and unrepentant sin. Earthly cities often represent humanity’s flawed attempts at autonomy or unity without God. In the end, these cities lie in ashes.

Conversely, cities can also be havens of safety, worship, and divine favor. Jerusalem is central to biblical theology, portrayed as God’s chosen city, the site of His temple, and a place of divine dwelling (1 Kings 8:29). While cities like Sodom and Babylon face judgment for their sin, Jerusalem, despite its failings, is redeemed and restored as a place of peace and divine presence. The difference is Jerusalem, however flawed, would – from time to time – attempt to reestablish unity with God (e.g. King Hezekiah and King Josiah)

In prophetic literature, Jerusalem symbolizes hope and restoration. Isaiah 2:2–4 envisions it as the center of God’s kingdom, where nations gather to seek His ways. In the New Testament, Jerusalem holds eschatological significance, culminating in the “new Jerusalem” (Revelation 21:2), a symbol of God’s eternal presence with His people, the fulfillment of God’s covenant, and the ultimate reconciliation of creation with its Creator.

Jesus uses cities to illustrate spiritual truths. In Matthew 5:14, Jesus calls His followers “the light of the world,” comparing them to a city set on a hill, visible and guiding others to God. In Matthew 11:20–24, Jesus rebukes cities like Chorazin and Bethsaida for failing to repent despite witnessing His miracles, highlighting accountability.

Cities in the Bible contrast human failure with divine grace; they reflect the tension between humanity’s rebellion and God’s redemptive purposes.Take a moment to consider this interesting video from the good folks at BibleProject: The City.

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Image credit: Prophet Isaiah, Mosaic, Right of Lunette, South Wall of Presbytery, Basilica of San Vitale | PD-US | Pexels