Jesaja 1:26

As the threat couched in the previous figure does not point to the destruction, but simply to the smelting of Jerusalem, there is nothing strange in the fact that in Isa 1:26 it should pass over into a pure promise; the meltingly soft and yearningly mournful termination of the clauses with ayich, the keynote of the later songs of Zion, being still continued. "And I will bring back thy judges as in the olden time, and thy counsellors as in the beginning; afterwards thou wilt be called city of righteousness, faithful citadel." The threat itself was, indeed, relatively a promise, inasmuch as whatever could stand the fire would survive the judgment; and the distinct object of this was to bring back Jerusalem to the purer metal of its own true nature. But when that had been accomplished, still more would follow. The indestructible kernel that remained would be crystallized, since Jerusalem would receive back from Jehovah the judges and counsellors which it had had in the olden flourishing times of the monarchy, ever since it had become the city of David and of the temple; not, indeed, the very same persons, but persons quite equal to them in excellence. Under such God-given leaders Jerusalem would become what it had once been, and what it ought to be. The names applied to the city indicate the impression produced by the manifestation of its true nature. The second name is written without the article, as in fact the word kiryah (city), with its massive, definite sound, always is in Isaiah. Thus did Jehovah announce the way which it had been irrevocably determined that He would take with Israel, as the only way to salvation. Moreover, this was the fundamental principle of the government of God, the law of Israel's history.

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.

1:26 The restoration of the community would be marked by new leaders who uphold justice rather than perverting it (see 1:23). Jerusalem would again be pure silver (see 1:22), the Home of Justice and the Faithful City.