(24) Therefore saith the Lord.--The word for "saith" (literally, whisper) is that which always indicates the solemn utterance of an oracle. The solemnity is emphasised by the exceptional accumulation of Divine names. He who speaks is the Eternal, the Lord of the armies of earth and heaven, the Hero, the Mighty One, of Israel. The latter name is found also in Isaiah 49:26; Isaiah 60:16; Genesis 49:24; Psalm 132:2; Psalm 132:5, and not elsewhere.
Ah, I will ease me of mine adversaries.--In bold, anthropomorphic language, which reminds us of Psalm 78:65, Jehovah is represented as waking out of slumber, and rising up to judgment. The words "ease" and "avenge" in the Hebrew have nearly the same sound (nicham and niqqam), and come from the same root, the primary thought being that of the deep breath which a man draws in the act of throwing off a burden. The weariness and impatience of Isaiah 1:14, the long-suffering that waited, had come to an end at last (comp. Isaiah 5:11; Isaiah 5:13), and the day of vengeance had come. The punishment was, however, to be reformatory, and not merely penal.
Verses 24-31. - THE DECLARATION OF GOD'S JUDGMENT. It is foreknown to God that Israel will not repent. He therefore fulminates his judgment; which, however, is still conditional, so far as individuals are con-corned. His vengeance will fall upon the land; but the result will be twofold. Destruction will come upon the unrighteous and the sinners (ver. 28) - they will be "consumed" (ver. 28), and "confounded" (ver. 29); but there will be some on whom the punishment will have a purifying power, whose dross it will purge away, and whom it will convert to God (vers. 25, 27). From these will rise up a new Jerusalem - a "city of righteousness," a "faithful stronghold" (ver. 26). Verse 24. - The Lord, the Lord of hosts. In the original, Ha-Adon, Jehovah Sabaoth - i.e. "The Lord" (or "Master" of men and angels), "the Self-Existing One of the hosts of heaven" - i.e., their God, the only proper object of their worship. It gives peculiar weight and significance to this prophecy, that it is introduced by a triple designation of the Divine Being. The Mighty One of Israel. A very unusual designation, only found here and, with the modification of "Jacob" for "Israel, "in the following places: Isaiah 49:26; Isaiah 60:16; Genesis 49:24; Psalm 132:2, 5. God's might would be shown alike in his vengeance on his enemies, and in his purification of a remnant to serve him. I will ease me of mine adversaries; literally, I will comfort me; i.e. I will rid myself of them, and so obtain the only comfort that they will allow me to receive from them (comp. Ezekiel 5:13, "I will cause my fury to rest upon them, and I will be comforted").
1:21-31 Neither holy cities nor royal ones are faithful to their trust, if religion does not dwell in them. Dross may shine like silver, and the wine that is mixed with water may still have the colour of wine. Those have a great deal to answer for, who do not help the oppressed, but oppress them. Men may do much by outward restraints; but only God works effectually by the influences of his Spirit, as a Spirit of Judgment. Sin is the worst captivity, the worst slavery. The redemption of the spiritual Zion, by the righteousness and death of Christ, and by his powerful grace, most fully accord with what is here meant. Utter ruin is threatened. The Jews should become as a tree when blasted by heat; as a garden without water, which in those hot countries would soon be burned up. Thus shall they be that trust in idols, or in an arm of flesh. Even the strong man shall be as tow; not only soon broken, and pulled to pieces, but easily catching fire. When the sinner has made himself as tow and stubble, and God makes himself as a consuming fire, what can prevent the utter ruin of the sinner?
Therefore, saith the Lord, the Lord of hosts, the mighty One of Israel,.... All these names and titles, which are expressive of the majesty, power, and authority of God, are used to give the greater solemnity and weight to what follows; and to show that he is able to accomplish what he determines and threatens to do.
Ah! which is a particle, either expressive of grief at their wretched and miserable condition, or of indignation at their provoking sins and transgressions:
I will ease me of mine adversaries; or, "I will take comfort (n) of" them, by destroying them; expressing the pleasure and satisfaction he should take in avenging his justice on them: they had been a trouble to him, and had wearied him with their sins, and now he will ease himself of them by removing them. The Targum is,
"I will comfort the city of Jerusalem;''
not taking the sense of the words:
and avenge me of mine enemies; the Jews, who were enemies to Christ and his Gospel, and would not have him to reign over them, and which was the cause of the destruction of their city, temple, and nation; see Luke 19:14.
Ah, I will ease me of mine adversaries.--In bold, anthropomorphic language, which reminds us of Psalm 78:65, Jehovah is represented as waking out of slumber, and rising up to judgment. The words "ease" and "avenge" in the Hebrew have nearly the same sound (nicham and niqqam), and come from the same root, the primary thought being that of the deep breath which a man draws in the act of throwing off a burden. The weariness and impatience of Isaiah 1:14, the long-suffering that waited, had come to an end at last (comp. Isaiah 5:11; Isaiah 5:13), and the day of vengeance had come. The punishment was, however, to be reformatory, and not merely penal.
Ah! which is a particle, either expressive of grief at their wretched and miserable condition, or of indignation at their provoking sins and transgressions:
I will ease me of mine adversaries; or, "I will take comfort (n) of" them, by destroying them; expressing the pleasure and satisfaction he should take in avenging his justice on them: they had been a trouble to him, and had wearied him with their sins, and now he will ease himself of them by removing them. The Targum is,
"I will comfort the city of Jerusalem;''
not taking the sense of the words:
and avenge me of mine enemies; the Jews, who were enemies to Christ and his Gospel, and would not have him to reign over them, and which was the cause of the destruction of their city, temple, and nation; see Luke 19:14.
(n) "consolationem capiam", Vatablus, Junius & Tremellius, Piscator. "Consolabor me", Cocceius.