إشعياء ١:٩

For the present, however, Jerusalem was saved from this extremity. The omnipotence of God had mercifully preserved it: "Unless Jehovah of hosts had left us a little of what had escaped, we had become like Sodom, we were like Gomorrah." Sarid (which is rendered inaccurately σπέρμα in the Sept.; cf., Rom 9:29) was used, even in the early Mosaic usage of the language, to signify that which escaped the general destruction (Deu 2:34, etc.); and כּמעט (which might very well be connected with the verbs which follow: "we were very nearly within a little like Sodom," etc.) is to be taken in connection with sarid, as the pausal form clearly shows: "a remnant which was but a mere trifle" (on this use of the word, see Isa 16:14; Ch2 12:7; Pro 10:20; Psa 105:12). Jehovah Zebaoth stands first, for the sake of emphasis. It would have been all over with Israel long ago, if it had not been for the compassion of God (vid., Hos 11:8). And because it was the omnipotence of God, which set the will of His compassion in motion, He is called Jehovah Zebaoth, Jehovah (the God) of the heavenly hosts - an expression in which Zebaoth is a dependent genitive, and not, as Luzzatto supposes, an independent name of God as the Absolute, embracing within itself all the powers of nature. The prophet says "us" and "we." He himself was an inhabitant of Jerusalem; and even if he had not been so, he was nevertheless an Israelite. He therefore associates himself with his people, like Jeremiah in Lam 3:22. He had had to experience the anger of God along with the rest; and so, on the other hand, he also celebrates the mighty compassion of God, which he had experienced in common with them. But for this compassion, the people of God would have become like Sodom, from which only four human beings escaped: it woul…

The first verse of this chapter is intended for a title to the whole book, and it is probable that this was the first sermon that this prophet was appointed to publish and to affix in writing (as Calvin thinks the custom of the prophets was) to the door of the temple, as with us proclamations are fixed to public places, that all might read them (Hab 2:2), and those that would might take out authentic copies of them, the original being, after some time, laid up by the priests among the records of the temple. The sermon which is contained in this chapter has in it, I. A high charge exhibited, in God's name, against the Jewish church and nation, 1. For their ingratitude (Isa 1:2, Isa 1:3). 2. For their incorrigibleness (Isa 1:5). 3. For the universal corruption and degeneracy of the people (Isa 1:4, Isa 1:6, Isa 1:21, Isa 1:22). 4. For the perversion of justice by their rulers (Isa 1:23). II. A sad complaint of the judgments of God, which they had brought upon themselves by their sins, and by which they were brought almost to utter ruin (Isa 1:7-9). III. A just rejection of those shows and shadows of religion which they kept up among them, notwithstanding this general defection and apostasy (Isa 1:10-15). IV. An earnest call to repentance and reformation, setting before them life and death, life if they compiled with the call and death if they did not (Isa 1:16-20). V. A threatening of ruin to those that would not be reformed (Isa 1:24, Isa 1:28-31). VI. A promise of a happy reformation at last, and a return to their primitive purity and prosperity (Isa 1:25-27). And all this is to be applied by us, not only to the communities we are members of, in their public interests, but to the state of our own souls.

1:9 The Lord of Heaven’s Armies refers to the millions of angels that are at the Lord’s command (see 2 Kgs 6:16-17; Matt 26:53). At the Exodus, Moses described God as a warrior fighting for his people (Exod 15:1-21). Ironically, in Isaiah’s day, God fought against Judah because of their wickedness (Isa 1:24; 3:1-5).