Isaiah 1:25
Verse
Context
The Corruption of Zion
24Therefore the Lord GOD of Hosts, the Mighty One of Israel, declares: “Ah, I will be relieved of My foes and avenge Myself on My enemies. 25I will turn My hand against you; I will thoroughly purge your dross; I will remove all your impurities. 26I will restore your judges as at first, and your counselors as at the beginning. After that you will be called the City of Righteousness, the Faithful City.”
Sermons
Bill McLeod
Thomas Brooks
Smith WigglesworthThomas BrooksSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I will turn my hand upon thee - So the common version; and this seems to be a metaphor taken from the custom of those who, when the metal is melted, strike off the scoriae with their hand previously to its being poured out into the mould. I have seen this done with the naked hand, and no injury whatever sustained. Purge away thy dross "In the furnace" - The text has כבר cabbor, which some render "as with soap;" as if it were the same with כברית keborith; so Kimchi; but soap can have nothing to do with the purifying of metals. Others, "according to purity," or "purely," as our version. Le Clerc conjectured that the true reading is ככור kechur, "as in the furnace;" see Eze 22:18, Eze 22:20. Dr. Durell proposes only a transposition of letters בכר to the same sense; and so likewise Archbishop Secker. That this is the true reading is highly probable.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Isa 1:25 states clearly in what the revenge consisted with which Jehovah was inwardly burdened (innakmah, a cohortative with the ah, indicating internal oppression): "And I will bring my hand over thee, and will smelt out thy dross as with alkali, and will clear away all thy lead." As long as God leaves a person's actions or sufferings alone, His hand, i.e., His acting, is at rest. Bringing the hand over a person signifies a movement of the hand, which has been hitherto at rest, either for the purpose of inflicting judicial punishment upon the person named (Amo 1:8; Jer 6:9; Eze 38:12; Psa 81:15), or else, though this is seldom the case, for the purpose of saving him (Zac 13:7). The reference here is to the divine treatment of Jerusalem, in which punishment and salvation were combined - punishment as the means, salvation as the end. The interposition of Jehovah was, as it were, a smelting, which would sweep away, not indeed Jerusalem itself, but the ungodly in Jerusalem. They are compared to dross, or (as the verb seems to imply) to ore mixed with dross, and, inasmuch as lead is thrown off in the smelting of silver, to such ingredients of lead as Jehovah would speedily and thoroughly remove, "like alkali," i.e., "as if with alkali" (Cabbor, Comparatio decurtata, for C'babbor: for this mode of dropping Beth after Caph, compare Isa 9:3; Lev 22:13, and many other passages). By bedilim (from bâdal, to separate) we are to understand the several pieces of stannum or lead (Note: Plumbum nigrum, says Pliny, n. n. xxiv. 16, is sometimes found alone, and sometimes mixed with silver: ejus qui primus fluic in fornacibus liquor, stannum appellatur. The reference here is to the lead separated from the ore in the process of obtaining pure silver. In the form of powder this dross is called bedil, and the pieces bedilim; whereas ophereth is the name of solid lead, obtained by simply melting down from ore which does not contain silver. The fact that bedil is also apparently used as a name for tin, may be explained in the same way as the homonymy of iron and basalt (Com. on Job 28:2), and of the oak and terebinth. The two metals are called by the same name on account of their having a certain outward resemblance, viz., in softness, pliability, colour, and specific gravity.) in which the silver is contained, and which are separated by smelting, all the baser metals being distinguished from the purer kinds by the fact that they are combustible (i.e., can be oxidized). Both bor, or potash (an alkali obtained from land-plants), and nether, natron (i.e., soda, or natron obtained from the ashes of marine plants, which is also met with in many mineral waters), have been employed from the very earliest times to accelerate the process of smelting, for the purpose of separating a metal from its ore.
Jamieson-Fausset-Brown Bible Commentary
turn . . . hand--not in wrath, but in grace (Zac 13:7), "upon thee," as Isa 1:26-27 show; contrasted with the enemies, of whom He will avenge Himself (Isa 1:24). purely--literally, "as alkali purifies." thy dross--not thy sins, but the sinful persons (Jer 6:29); "enemies" (Isa 1:24); degenerate princes (see on Isa 1:22), intermingled with the elect "remnant" of grace. tin--Hebrew, bedil, here the alloy of lead, tin, &c., separated by smelting from the silver. The pious Bishop Bedell took his motto from this.
John Gill Bible Commentary
And I will turn my hand upon thee,.... The remnant, according to the election of grace, left in Jerusalem, Isa 1:9 meaning not his afflicting hand, no, not even as a fatherly chastisement; though the Lord sometimes, by such means, purges away the iniquity of his people, as follows; see Isa 27:9 much less his hand of wrath and vengeance, the lighting down of his arm, with the indignation of his anger; but his hand of efficacious grace in conversion, with which he plucks sinners as brands out of the burning; delivers them from the power of Satan; turns their hearts to himself; opens them, to attend unto and understand divine things; breaks them in pieces with the hammer of his word; works grace in them, and carries on the good work in their souls: all which is owing to his mighty hand of grace upon them, and to the exertions of the exceeding greatness of his power towards them. This was accomplished in part in the conversion of a large number of the Jews on the day of Pentecost, and afterwards; and will be more fully accomplished in the latter day, when that people shall turn to the Lord, in consequence of his hand of powerful grace being turned on them. The phrase is used of the display of divine grace and mercy, in Zac 13:7. and purely purge away thy dross; which the Targum rightly interprets of "ungodliness" or wickedness; it means the sins of converted ones, which, at conversion, they are purely purged from; not that sin, as to the being of it, is removed from them; that dwells in them, abides with them; and, like dross, is a heavy burden, a dead weight upon them, and will be while they are in this tabernacle, and makes them groan, being burdened; so far from it, that in their view it rather increases; they see the plague of their own hearts; and such innumerable swarms of corruption they never saw before; sin revives, and they die; but in conversion grace superabounds it, deluges over it, keeps down the force and power of it, so that it has not the dominion; the old man is put off concerning the former conversation, which ceases to be a series, a course of sinning: besides, through the sprinkling of the blood of Christ, which cleanseth from all the dross and filth of sin, the guilt is removed from the conscience, and perfect peace and full pardon take place; all iniquity is caused to pass from them, and they are clothed with change of raiment, the righteousness of Christ, by which they are justified from all things, and are pure, spotless, and without fault before the throne: and take away all thy tin. The Targum also interprets this of iniquity, rendering it, "I will take away all thy sin"; but it is better to understand it of self-righteousness; which, as tin is of more worth than dross, and looks like silver; so this has the appearance of some good in it, and was what the Jews were fond of, trusted in, and depended on, and which they followed after, and endeavoured to establish and hold fast; but this in conversion is all taken away: the Lord, by his Spirit; convinces of the weakness and insufficiency of it, to justify in his sight; shows that it is not a righteousness, and will be of no service in that respect; yea, takes away these filthy rags, and clothes with the righteousness of Christ; causes the soul to drop and renounce its own righteousness, and put on that; and not only to renounce works before conversion, but all after it, as a profession of religion, subjection to Gospel ordinances, and all works, though done in faith, and in a right manner; a glaring instance we have of all this in one of that little remnant, the Apostle Paul, Phi 3:6. Moreover, by "dross" and "tin", or "tins", in the plural number, may be meant persons; wicked and profane men, by the former, who should be put away like dross, Psa 119:119 and self righteous persons, by the latter; who shine like silver, make a show of religion, appear outwardly righteous; but these, as well as the other, should be separated from the people of God, when the precious and the vile should be distinguished.
Tyndale Open Study Notes
1:25 I will raise my fist against you: God, normally Israel’s protector, would become their attacker. However, he had a purpose beyond punishment. • I will melt you down. . . . I will remove all your impurities: God would use the Exile to remove the wicked from among his people and to refine those who would return.
Isaiah 1:25
The Corruption of Zion
24Therefore the Lord GOD of Hosts, the Mighty One of Israel, declares: “Ah, I will be relieved of My foes and avenge Myself on My enemies. 25I will turn My hand against you; I will thoroughly purge your dross; I will remove all your impurities. 26I will restore your judges as at first, and your counselors as at the beginning. After that you will be called the City of Righteousness, the Faithful City.”
- Scripture
- Sermons
- Commentary
The Problem of Unbelief
By Bill McLeod1.4K53:37UnbeliefISA 1:25MRK 9:17LUK 24:25HEB 10:23HEB 12:15In this sermon, the preacher emphasizes the importance of allowing God to refine and purify us. He references Isaiah 1, where God promises to remove impurities from His people like a refiner purifies gold. The preacher also highlights the need for Christians to reflect the true character of Christ to others, especially to their children. He warns against hypocrisy and encourages believers to be loving, kind, and forgiving. The sermon concludes with a request for prayers for someone named Joe, who is going through a difficult time.
The Faith and Obedience of Churchmen, the Strength of the Church
By J.H. Newman0ISA 1:25MAT 16:16EPH 2:20EPH 5:271JN 5:12J.H. Newman preaches on the foundational truth that the Church is built upon the confession that Jesus is the Christ, the Son of the Living God, a truth revealed by God and taught by the Apostles. He emphasizes the importance of adhering to this truth for both individual spiritual life and the Church's stability, warning against departing from this faith. Newman urges Christians to prioritize religious duties, as neglecting them may lead to the Church's downfall in times of trouble and persecution.
December 20. 1678. the Rules That Are Taught in Wisdom's School.
By Jane Lead0ISA 1:251CO 2:14HEB 11:1JAS 1:61PE 1:71JN 5:4REV 3:18Jane Lead preaches about the drawing power of the Holy Anointing, providing rules for proceeding in the study of Divine Philosophy to overturn the deplorable state of humanity and transform mortal dust into the gold of Ophir, fulfilling the prophecy in Isaiah. She emphasizes the need for individuals to be born anew and enter Wisdom's Theater to flourish in the age of Solomon's Day. The sermon delves into the importance of understanding God's name, the acts of faith, and the purification process to attain supernatural wisdom and perfection.
God Would Not Rub So Hard
By Thomas Brooks0AfflictionsSpiritual PurificationPSA 66:10PRO 17:3ISA 1:25MAL 3:2ROM 5:31CO 3:132CO 4:17HEB 12:6JAS 1:21PE 1:7Thomas Brooks emphasizes that God uses afflictions as a means to cleanse and purify His people, comparing them to fire that burns away impurities and dross. He illustrates that just as fire freed the three champions from their cords, afflictions can liberate Christians from their vanities and sins. Brooks explains that these trials serve various purposes, such as purging, washing, and refining, ultimately leading to a more radiant faith. He reassures that God's intense discipline is a sign of His love and desire for purity in our hearts.
The Word of Knowledge by the Same Spirit
By Smith Wigglesworth0The Role of the Holy SpiritThe Word of KnowledgePSA 118:22ISA 1:25MRK 10:40JHN 16:8ROM 8:91CO 3:111CO 12:8EPH 2:202TI 3:15HEB 11:12Smith Wigglesworth emphasizes the importance of the word of knowledge through the Holy Spirit, urging believers to fully embrace God's revelation and mix it with faith for it to be effective. He highlights that Christ is the unshakeable foundation upon which we must build our lives, and that the gifts of the Spirit, including knowledge, are essential for spiritual growth and revival. Wigglesworth encourages believers to seek a deeper relationship with God, stressing that true knowledge and faith come from the Spirit, leading to transformation and empowerment to impact the world. He also shares personal experiences to illustrate the power of faith and the necessity of being fully yielded to the Holy Spirit for effective ministry.
The Denial of the Heart-Cleansing Work of the Holy Ghost
By Aaron Hills0ISA 1:25MAL 3:2MAT 3:11JHN 17:17ACT 15:8Aaron Hills preaches against the partial rejection of Pentecost by religious teachers who belittle the experience of the baptism with the Holy Spirit, denying its efficacy to cleanse the heart from inbred sin. He challenges the inaccurate interpretations of Pentecost by various writers, emphasizing the importance of seeking the full blessing of God without diminishing its significance. Hills highlights the scriptural evidence from Peter's speech in Acts, the Greek verb meanings, and the symbolic references of water and fire in baptism to support the doctrine of heart-cleansing and sanctification through the Holy Spirit.
Fetch Out the Dirt and Spots
By Thomas Brooks0Trials and GrowthGod's DisciplineISA 1:25HEB 12:10JAS 1:2Thomas Brooks emphasizes that God uses severe providences and fiery trials to purify His people and promote their growth in grace. He illustrates that just as a candle shines brighter when trimmed, believers often flourish spiritually during times of affliction. Brooks reassures that while trials may seem harmful, they ultimately serve to deepen our relationship with God and enhance our holiness. He encourages Christians to embrace their struggles, recognizing that they can lead to greater humility, compassion, and faithfulness. The sermon concludes with the promise that God disciplines us for our good, allowing us to share in His holiness.
It Was Good for Me to Be Afflicted!
By Thomas Brooks0AfflictionSpiritual GrowthJOB 23:10PSA 119:71ISA 1:25HOS 5:15ROM 5:3GAL 6:14Thomas Brooks emphasizes the transformative power of affliction in the life of a believer, asserting that trials serve to purify the soul, reveal sin, and deepen one's relationship with God. He draws parallels between afflictions and various processes that refine and heal, suggesting that through suffering, believers can gain clearer insights into themselves and their need for God. Brooks encourages the faithful to view their afflictions as divine love-tokens, meant to cultivate humility and spiritual growth, ultimately leading to a more fruitful and holy life.
Eradication, Suppression, or Counteraction, Which?
By Charles William Butler0PSA 68:13ISA 1:25EZK 36:25MAL 3:2ROM 6:6ROM 8:2EPH 4:22EPH 5:26COL 3:91JN 1:7Charles William Butler delves into the theological terms 'eradication,' 'suppression,' and 'counteraction' in Christian holiness, emphasizing the need to base doctrines on the truths found in the Scriptures. While these terms are not directly from the Bible, the concept of dealing with indwelling sin is deeply rooted in biblical principles. Through various Bible verses, the sermon explores the idea of God purging, cleansing, and transforming believers, ultimately leading to a life free from sin and filled with righteousness and holiness.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I will turn my hand upon thee - So the common version; and this seems to be a metaphor taken from the custom of those who, when the metal is melted, strike off the scoriae with their hand previously to its being poured out into the mould. I have seen this done with the naked hand, and no injury whatever sustained. Purge away thy dross "In the furnace" - The text has כבר cabbor, which some render "as with soap;" as if it were the same with כברית keborith; so Kimchi; but soap can have nothing to do with the purifying of metals. Others, "according to purity," or "purely," as our version. Le Clerc conjectured that the true reading is ככור kechur, "as in the furnace;" see Eze 22:18, Eze 22:20. Dr. Durell proposes only a transposition of letters בכר to the same sense; and so likewise Archbishop Secker. That this is the true reading is highly probable.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Isa 1:25 states clearly in what the revenge consisted with which Jehovah was inwardly burdened (innakmah, a cohortative with the ah, indicating internal oppression): "And I will bring my hand over thee, and will smelt out thy dross as with alkali, and will clear away all thy lead." As long as God leaves a person's actions or sufferings alone, His hand, i.e., His acting, is at rest. Bringing the hand over a person signifies a movement of the hand, which has been hitherto at rest, either for the purpose of inflicting judicial punishment upon the person named (Amo 1:8; Jer 6:9; Eze 38:12; Psa 81:15), or else, though this is seldom the case, for the purpose of saving him (Zac 13:7). The reference here is to the divine treatment of Jerusalem, in which punishment and salvation were combined - punishment as the means, salvation as the end. The interposition of Jehovah was, as it were, a smelting, which would sweep away, not indeed Jerusalem itself, but the ungodly in Jerusalem. They are compared to dross, or (as the verb seems to imply) to ore mixed with dross, and, inasmuch as lead is thrown off in the smelting of silver, to such ingredients of lead as Jehovah would speedily and thoroughly remove, "like alkali," i.e., "as if with alkali" (Cabbor, Comparatio decurtata, for C'babbor: for this mode of dropping Beth after Caph, compare Isa 9:3; Lev 22:13, and many other passages). By bedilim (from bâdal, to separate) we are to understand the several pieces of stannum or lead (Note: Plumbum nigrum, says Pliny, n. n. xxiv. 16, is sometimes found alone, and sometimes mixed with silver: ejus qui primus fluic in fornacibus liquor, stannum appellatur. The reference here is to the lead separated from the ore in the process of obtaining pure silver. In the form of powder this dross is called bedil, and the pieces bedilim; whereas ophereth is the name of solid lead, obtained by simply melting down from ore which does not contain silver. The fact that bedil is also apparently used as a name for tin, may be explained in the same way as the homonymy of iron and basalt (Com. on Job 28:2), and of the oak and terebinth. The two metals are called by the same name on account of their having a certain outward resemblance, viz., in softness, pliability, colour, and specific gravity.) in which the silver is contained, and which are separated by smelting, all the baser metals being distinguished from the purer kinds by the fact that they are combustible (i.e., can be oxidized). Both bor, or potash (an alkali obtained from land-plants), and nether, natron (i.e., soda, or natron obtained from the ashes of marine plants, which is also met with in many mineral waters), have been employed from the very earliest times to accelerate the process of smelting, for the purpose of separating a metal from its ore.
Jamieson-Fausset-Brown Bible Commentary
turn . . . hand--not in wrath, but in grace (Zac 13:7), "upon thee," as Isa 1:26-27 show; contrasted with the enemies, of whom He will avenge Himself (Isa 1:24). purely--literally, "as alkali purifies." thy dross--not thy sins, but the sinful persons (Jer 6:29); "enemies" (Isa 1:24); degenerate princes (see on Isa 1:22), intermingled with the elect "remnant" of grace. tin--Hebrew, bedil, here the alloy of lead, tin, &c., separated by smelting from the silver. The pious Bishop Bedell took his motto from this.
John Gill Bible Commentary
And I will turn my hand upon thee,.... The remnant, according to the election of grace, left in Jerusalem, Isa 1:9 meaning not his afflicting hand, no, not even as a fatherly chastisement; though the Lord sometimes, by such means, purges away the iniquity of his people, as follows; see Isa 27:9 much less his hand of wrath and vengeance, the lighting down of his arm, with the indignation of his anger; but his hand of efficacious grace in conversion, with which he plucks sinners as brands out of the burning; delivers them from the power of Satan; turns their hearts to himself; opens them, to attend unto and understand divine things; breaks them in pieces with the hammer of his word; works grace in them, and carries on the good work in their souls: all which is owing to his mighty hand of grace upon them, and to the exertions of the exceeding greatness of his power towards them. This was accomplished in part in the conversion of a large number of the Jews on the day of Pentecost, and afterwards; and will be more fully accomplished in the latter day, when that people shall turn to the Lord, in consequence of his hand of powerful grace being turned on them. The phrase is used of the display of divine grace and mercy, in Zac 13:7. and purely purge away thy dross; which the Targum rightly interprets of "ungodliness" or wickedness; it means the sins of converted ones, which, at conversion, they are purely purged from; not that sin, as to the being of it, is removed from them; that dwells in them, abides with them; and, like dross, is a heavy burden, a dead weight upon them, and will be while they are in this tabernacle, and makes them groan, being burdened; so far from it, that in their view it rather increases; they see the plague of their own hearts; and such innumerable swarms of corruption they never saw before; sin revives, and they die; but in conversion grace superabounds it, deluges over it, keeps down the force and power of it, so that it has not the dominion; the old man is put off concerning the former conversation, which ceases to be a series, a course of sinning: besides, through the sprinkling of the blood of Christ, which cleanseth from all the dross and filth of sin, the guilt is removed from the conscience, and perfect peace and full pardon take place; all iniquity is caused to pass from them, and they are clothed with change of raiment, the righteousness of Christ, by which they are justified from all things, and are pure, spotless, and without fault before the throne: and take away all thy tin. The Targum also interprets this of iniquity, rendering it, "I will take away all thy sin"; but it is better to understand it of self-righteousness; which, as tin is of more worth than dross, and looks like silver; so this has the appearance of some good in it, and was what the Jews were fond of, trusted in, and depended on, and which they followed after, and endeavoured to establish and hold fast; but this in conversion is all taken away: the Lord, by his Spirit; convinces of the weakness and insufficiency of it, to justify in his sight; shows that it is not a righteousness, and will be of no service in that respect; yea, takes away these filthy rags, and clothes with the righteousness of Christ; causes the soul to drop and renounce its own righteousness, and put on that; and not only to renounce works before conversion, but all after it, as a profession of religion, subjection to Gospel ordinances, and all works, though done in faith, and in a right manner; a glaring instance we have of all this in one of that little remnant, the Apostle Paul, Phi 3:6. Moreover, by "dross" and "tin", or "tins", in the plural number, may be meant persons; wicked and profane men, by the former, who should be put away like dross, Psa 119:119 and self righteous persons, by the latter; who shine like silver, make a show of religion, appear outwardly righteous; but these, as well as the other, should be separated from the people of God, when the precious and the vile should be distinguished.
Tyndale Open Study Notes
1:25 I will raise my fist against you: God, normally Israel’s protector, would become their attacker. However, he had a purpose beyond punishment. • I will melt you down. . . . I will remove all your impurities: God would use the Exile to remove the wicked from among his people and to refine those who would return.