Exegetical and Hermeneutical Commentary of Isaiah 1:25
And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin:
And I will turn my hand upon thee – This expression is capable of two significations. The hand may be stretched out for two purposes, either to inflict punishment, or to afford help and protection. The phrase here refers evidently to the latter, to the act of redeeming and restoring his people, Isa 1:26-27. The idea may be thus expressed: I will stretch out my hand to punish my enemies Isa 1:24, and will turn my hand upon thee for protection, and recovery.
Purge away – This refers to the process of smelting, or purifying metals in the fire. It means, I will remove all the dross which has accumulated Isa 1:22, and will make the silver pure. This was commonly done by fire; and the idea is, that he would render his own people pure by those judgments which would destroy his enemies who were intermingled with them.
Purely – The original word here – kabor – has been commonly understood to mean, according to purity; that is, effectually or entirely pure. Thus it is translated by the Septuagint, and by the Latin Vulgate. But by the Chaldee it is translated, I will purify thee as with the herb borith. The word may mean lye, alkali, or potash, Job 9:30; and it may mean also borax – a substance formed of alkali and boracic acid, much used in purifying metals. The essential idea is, I will make you effectually, or entirely pure.
Thy tin – Tin is with us a well-known white metal. But the word used here does not mean tin. It denotes the stannum of the ancients; a metal formed of lead mixed with silver ore. Here it means, I will take away all the impure metal mixed with thee; varying the idea but little from the former part of the verse.
Fuente: Albert Barnes’ Notes on the Bible
Isa 1:25-27
And l will turn My hand upon thee
True reformation the work of God
I.
THE REFORMATION OF A PEOPLE IS GODS OWN WORK.
II. HE DOTH IT BY BLESSING THEM WITH GOOD MAGISTRATES AND GOOD MINISTERS OF STATE (Isa 1:26).
III. HE DOTH IT BY RESTORING JUDGMENT AND RIGHTEOUSNESS AMONG THEM (Isa 1:27).
IV. THE REFORMATION OF A PEOPLE WILL BE THEIR REDEMPTION. Sin is the worst captivity, the worst slavery.
V. THE REVIVING OF A PEOPLES VIRTUE IS THE RESTORING OF THEIR HONOUR. Afterward thou shalt be called, the city of righteousness, the faithful city. (Matthew Henry.)
And purely purge away thy dross, and take away all thy tin
Purging away dross
Purely; R.V. thoroughly; lit. as with lye, i.e., potash, which was used as a flux to facilitate the separation of the metals. (Prof. J. Skinner, D. D.)
Dross and alloy
Notice the imagery. Here is a community, an individual, that knows and belongs to God; redeemed of the Lord; His own. Yet into life, and into work, and into testimony and service, there has come that which He compares to dross and to alloy in metal The two words in the imagery (dross and alloy) are not precisely the same in idea, Dross suggests to us that which is repulsive, as well as worthless–the glaring inconsistency, crude, and ugly. In the alloy or tin, which looks so much like silver, and yet is different, we see rather the ore, specious and subtle ingredients of evil that enter into the Christians work and life–not crying inconsistencies so much as the more interior and hidden evil of silent self-complacency; of a tacit search for our own glory under colour of the Lords; things which the soul has never fairly traced out, but which it may plainly trace if it will firmly use Gods tests. And these are the things of which we read: I will turn my hand upon them and thoroughly purge them. (Bp. H. C. G. Moule, D. D.)
Dross and alloy
I will purge away thy dross. What is the dross? That which is openly flagrant in the life. It is different from the metal, and is comparatively easily separated from it. But God goes further. He says, I will take sway all thy alloy. This is far more wonderful, because the alloy is something which enters into the nature of me metal, as is were, and it requires a chemical process to separate them. God says that He will deal not only with the outcrop of sin in act, but He will deal with the sin of which the act is the outcrop. (G. H. C. Macgregor, M. A.)
Moral dross
What is the dross which God sees in our heart and life? Lack of truthfulness, showing itself in simple lying, in exaggeration, in fraud, in deceit, in slander, in gossiping, in prevarication, in equivocation, in guile, in evil speaking. Lack of justice and due regard to the rights of others, showing itself in a spiteful temper, in unwillingness to give up our own way to others, in incivility, in rudeness, in disregard of the comfort of others, in thoughtlessness, in ingratitude, in unthankfulness. Lack of wisdom, showing itself in the misuse of the opportunities God gives us, in our ignorance, in our thoughtlessness, in our stupidity, in our blindness to the things of God. Lack of love, showing itself in our pride, in envy, in malice, in hate, in unwillingness to forgive, in unwillingness to apologise for evils which we have done. Lack of self-control, showing itself in our avarice, in covetousness, in sloth, in lethargy, in laziness, in sleepiness, in lust, in sensuality, in gluttony, in self-indulgence in all sorts of ways. What shall we say about our sins against God, our want of prayerfulness, our want of knowledge of Gods Word, our want of trust in God, showing itself in our worry; our want of love to God, showing itself in our shameful hankering after the things of this world? The case is indeed desperate, and calls for the Divine interference. I should go mad at the sight of my own heart if I did not believe in the power of God to cleanse that heart. (G. H. C. Macgregor, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 25. 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 cabbor, which some render “as with soap;” as if it were the same with 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 kechur, “as in the furnace;” see Eze 22:18; Eze 22:20. Dr. Durell proposes only a transposition of letters to the same sense; and so likewise Archbishop Secker. That this is the true reading is highly probable.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will turn my hand upon thee, to chastise thee again, which God threatened that he would not do, Isa 1:5, but now promiseth that he will do it, not in fury, or so as utterly to destroy them, but in mercy, and with moderation, so as to purge them, as it here follows.
And purely purge away thy dross, and take away all thy tin; I will purge out of thee and destroy those wicked men that are incorrigible and infectious to others; and for those of you that are curable, I will by my word, and by the furnace of affliction, purge out all that hypocrisy and corruption that yet remains in you, and requires so sharp a cure.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. turn . . . handnot inwrath, but in grace (Zec13:7), “upon thee,” as Isa 1:26;Isa 1:27 show; contrasted withthe enemies, of whom He will avenge Himself (Isa1:24).
purelyliterally, “asalkali purifies.”
thy drossnot thysins, but the sinful persons (Jer6:29); “enemies” (Isa1:24); degenerate princes (see on Isa1:22), intermingled with the elect “remnant” of grace.
tinHebrew, bedil,here the alloy of lead, tin, &c., separated by smelting from thesilver. The pious Bishop Bedell took his motto from this.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Zec 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, Php 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, Ps 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.
Fuente: John Gill’s Exposition of the Entire Bible
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 (Zec 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” ( Cabbo r , 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 badal , 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
25. And I will turn my hand upon thee This is an alleviation of the former threatening; for though he still proceeds with what he had begun to state about his severity, he at the same time declares that, amidst those calamities which were to be inflicted, the Church would be preserved. But the principal design was to comfort believers, that they might not suppose the Church to be utterly ruined, though God treated them more roughly than before. The Spirit of God, by the Prophets, continually warns the children of God, who always tremble at his word, not to be overwhelmed and lose heart on account of terrors and threatening; for the more daringly that wicked men practice licentiousness and scoff at all threatening the more do those who are affected by a sincere fear of God tremble at them.
Besides, the turning of the hands of God denotes generally a token of his presence, as if he should say, I will display my hand. This he is wont to do in two ways, either by chastising the wicked, or by delivering believers from their distresses. Since, therefore, it is evident from the context that God purposes, by applying consolation, to mitigate the severity of punishment, the turning of the hands must here be viewed as referring to the restoration of the Church; for although he declared in general terms that all were his enemies, he now modifies or limits that statement by addressing Jerusalem or Zion by name.
When he adds, I will purge away thy dross, though he points out the fruit of correction, that believers may not be immoderately grieved or distressed on account of it, yet we learn from this expression that the purification of the Church is God’s own work. For this purpose he always lifts up his hand to punish transgressions, that he may bring back wanderers into the road; but rods would be of no avail, if he did not make them useful by touching their hearts inwardly. And, indeed, since he points out here a special favor which he bestows on his elect, it follows from this that repentance is a true and peculiar work of the Holy Spirit; for otherwise the sinner, instead of profiting in the smallest degree, would be more and more hardened by chastisements.
The pure purging, so that no dross remains, must not, however, be understood as if God ever cleansed his Church entirely in this world from every stain, but must be regarded as spoken after the manner of men; as if he said that the condition of his Church will be such that her holiness will shine like pure silver. These words, therefore, indicate real purity, for the Jews had formerly been too well satisfied with their filthiness. This is a highly appropriate comparison, by which the Prophet declares, that though the Church was at that time polluted by many defilements, still some remnant would be left, which, after the removal of the pollution, would regain its brightness. In this manner he also connects both clauses; for when he formerly spoke of their crimes, he said that their silver had become dross. (Isa 1:22.)
Fuente: Calvin’s Complete Commentary
(25) I will turn my hand upon thee.The phrase, like the English visit, presents both a severe and a gracious aspect. Of the former we have instances in Psa. 81:14, Amo. 1:8; of the latter in Zec. 13:7. The context here inclines to the latter meaning. Jehovah punishes that He may save, and smites that He may heal.
Purely purge away thy dross.Better, will smelt away thy dross with lye, or potash, which was used in the smelting process. The imagery of Isa. 1:22 is resumed. The great Refiner can purify the debased metal. In Mal. 3:2-3, we have the same image expanded. The process involved, of course, the rejection of the drossi.e., in the interpretation of the parable, of the lead that would not let itself be turned to silver.
Tin.Better, perhaps, lead. In either case Isaiahs knowledge of metallurgy was probably due to intercourse with the Phnicians, who brought both lead and tin from Tarshish (i.e., Spain).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. In this verse punishment and salvation are combined: punishment as the means, salvation as the end.
I will turn my hand upon thee This with a view to vigorous correction. The words seem addressed to captive Zion.
Isa 1:27. If this chapter were written as introductory to the whole body of prophecies following, as some think, then its scope embraces the average character of Judah from Uzziah’s reign to the captivity and the restoration. Then, too, the changes of aspect deep shades and partial lights seen to pass over the chapter are to be accounted for.
And purely purge away thy dross The recovery was to be by severe measures, namely, as by smelting fires. The figure is, that in the people and princes of Judah there was something corresponding to silver, but mixed with abundant dross.
The latter was to be thoroughly removed.
Thy tin Alloy; tin, lead, or other base metal. The same figure as before used, precious metals held in combination by other ores.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 1:25. Purely purge away thy dross See Deu 2:3. The meaning of these words is, that God would purge the remains of Israel in banishment from the drops and dregs of hypocrites and profane men, and would restore them, thus purged, to their land; the government being entirely renewed under just judges and senators, and prudent teachers. Some suppose that this refers to the times of Christ; but Vitringa is of opinion, that the immediate reference is to that renewal which happened directly after their punishment.
Secondarily, this whole passage may refer to the future and grand redemption through Christ.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 860
GOD PURIFYING HIS PEOPLE
Isa 1:25. I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin.
IN the Holy Scriptures, judgment is often denounced, and mercy promised, with such peculiar force and emphasis, as might lead one to imagine that it was almost a matter of indifference to Jehovah which of the two were called into exercise towards his offending creatures. But we know that judgment is his strange act, to which he is utterly averse [Note: Isa 28:21.]; and that mercy is the attribute in which he supremely delights [Note: Mic 7:18.]. In the passage before us, however, he speaks as if he contemplated vengeance with a degree of pleasure and satisfaction: Thus saith the Lord, the Lord of Hosts, the Mighty One of Israel; Ah, I will ease me of mine adversaries, and avenge me of mine enemies. On the other hand, in the words which I have just read, he expresses no less satisfaction in the thought of conferring benefits on his chosen remnant, whom he has determined to restore and save.
From them I shall be led to consider,
I.
The work which God will accomplish in all his chosen people
The whole passage primarily refers to the Jews; whom God will, at no distant period, restore to their own land, and elevate in the rank of nations; making them no less conspicuous for piety than in the most favoured seasons of their former prosperity [Note: ver. 26, 27.]. In the promise made to them, we see what God will do for all his chosen people; cleansing them from their sins, and thereby fitting them,
1.
For his service on earth
[Gods people must be a holy people, dedicated unreservedly to him. He will not accept a divided heart [Note: Hos 10:2.]. He will not behold with satisfaction any one that retains a bosom sin, though it be dear as a right eye, or useful as a right hand [Note: Mar 9:43-48.]. However loud such persons professions of attachment may be, he will say to them, Why call ye me Lord, Lord, and do not the things which I say [Note: Luk 6:46.]? The very prayers of such persons are an abomination to him [Note: Pro 28:9.]. The hypocrite is, beyond all other persons, an object of his abhorrence [Note: Job 36:13.]: He requireth truth in the inward parts [Note: Psa 51:6.]: and, to please him, we must be Israelites indeed, in whom there is no guile [Note: Joh 1:47.].]
2.
For his presence in a better world
[God is of purer eyes than to behold evil, or to look upon iniquity [Note: Hab 1:13.]: much less could he admit into his presence in glory any soul that was not purged from its sins [Note: Eph 5:5. Rev 21:27.]: nor, in truth, could a soul that was polluted with sin be happy in heaven, even if he were admitted there. The holiness of God would utterly confound him: nor could he have any communion with the saints and angels that are around the throne. His want of resemblance to them would make his deformity hateful, even in his own eyes; whilst their employment would be so distasteful to him, that he could not join in it for a single hour. Indeed the inhabitants of heaven could not endure the presence of such a hateful being; but would all unite in thrusting him out [Note: Luk 13:28.]. As it is said of King Uzziah: When he was struck with leprosy in the Temple, the priests rose up to thrust him out, yea, himself also hasted to go out [Note: 2Ch 26:20.]: so I doubt not but that an unholy soul would of itself hasten out of heaven, because of the shame and misery it would feel in a place so unsuited to its dispositions and desires.
Hence, then, God engages for his elect, that he will turn his hand upon them, purely to purge away their dross, and to take away all their tin; so that they may be meet for the inheritance of heaven [Note: Col 1:12.], and vessels of honour, meet for their Masters use [Note: 2Ti 2:21.].]
Nor are we at any loss to declare,
II.
The means by which it shall be effected
God says, he will turn his hand upon them, to purge them from their dross: and this he will do,
1.
By the visitations of his Providence
[Gold is put into a furnace, to purge it from its dross: and, in like manner, God has told us that he will subject his people to afflictions, in order to purify them, that they may offer to him an offering in righteousness [Note: Mal 3:3-5.]. In this way shall Gods ancient people be cleansed from their corruptions, and be made holy, when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning [Note: Isa 4:3-4.]. So also shall his people, in every age, be purified. In truth, the experience of multitudes resembles that of David, when he says, Before I was afflicted I went astray; but now have I kept thy word [Note: Psa 119:67.]. It is by means of affliction that God brings us to consider our ways: by means of it, also, he humbles us before him, and prepares us for the manifestations of his love and mercy to our souls. Hence it is that he promises correction to those who are the objects of his love [Note: Psa 89:30-34.], and teaches us to regard our trials as tokens of his paternal care and tenderness [Note: Heb 12:5-11.]. He will, indeed, accommodate his dispensations to our necessities; sitting by us as a refiner and purifier of silver, and watching the process for our good. He has told us, that he will debate with us in measure, staying his rough wind in the day of his east wind: and that by this shall the iniquity of his people be purged; and this shall be the fruit to take away their sin [Note: Isa 27:8-9.].]
2.
By the communications of his grace
[Affliction, of itself, would only harden; as in the case of Pharaoh; and of those also who gnash their teeth, and blaspheme their God, in hell [Note: Rev 16:9-11.]. But when divine grace is given to accompany and to sanctify the dispensation, then its end is answered, and the afflicted sinner returns in penitential sorrow to his God. It was thus that Manassehs most enormous wickedness was purged: God took him among the thorns; and bound him with fetters, and carried him to Babylon: and when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him: and so God was entreated of him, and heard his supplication [Note: 2Ch 33:11-13.]. In fact, without the grace of Christ we can do nothing [Note: Joh 15:5.]: it is by his Spirit alone that we can mortify the deeds of the body [Note: Rom 8:13.], or bring forth any fruits of righteousness to his praise and glory [Note: Php 1:11.]. But to all his chosen people God will give more grace [Note: Jam 4:6.], even grace sufficient for them [Note: 2Co 12:9.], whatever their necessities may be; and will thus fulfil in them all the good pleasure of his goodness, and the work of faith with power [Note: 2Th 1:11.].]
Let me now address myself,
1.
To those who are trembling through fear of Gods displeasure
[Amongst those whose destruction God contemplated as a source of ease to his own mind, there was yet a remnant, towards whom he was filled with thoughts of love. And why may not you be amongst that happy number? Certainly, if you have begun to tremble at the word of God, that very circumstance is a proof that the Spirit of God is striving with you, and that you are not given over to a reprobate mind. Peradventure God has already said, I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin: and who can tell but that this may be the very hour fixed, in his divine counsels, for the accomplishment of this blessed end? Lift up your heart to him; and beg him now to work effectually upon you, that, being created of him anew, and transformed into his image, you may serve him worthily on earth, and participate in his glory in a better world.]
2.
To those who are desiring to experience the full work of Gods grace upon their souls
[Limit not God to any particular mode of acting; but be as clay in the potters hands; and let him deal with you as, in his unerring wisdom, he shall see fit. If he be pleased to put you into a furnace, complain not of it; but say, This he has done to purge me from my dross. You cannot but know that there is an abundance of dross within you. You cannot but be conscious that every thing which you do is very imperfect; your very prayers and your praises being little better, for the most part, than a cold and formal service. Will you not, then, have reason to bless his name, if, by any means, he purge you from your corruptions, and assimilate you to his divine image? This, then, I say to you: If God send you any affliction, whether personal or domestic, hear the rod, and Him that hath appointed it [Note: Mic 6:9.]. Entreat of God to shew you what sin it is that he would correct, or what grace it is that he would confirm and perfect within you. In a word, desire not deliverance from affliction, but a sanctified improvement of it to your soul. Thus shall all the purposes of his grace be accomplished; and when the end shall come, it shall be no grief to you, that through much tribulation you entered into the kingdom of your God.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 1:25 And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin:
Ver. 25. And I will turn my hand upon thee. ] So Zec 13:7 , I will turn my hand upon the little ones; so soon doth it repent the Lord concerning his servants. Here he mitigateth the former fearful menace, and promiseth a reformation.
And purely purge away thy dross.
And I will take away all thy tin.
a Diod.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
turn My hand : i.e. repeat the judgment (Isa 1:27)
thee: i.e. the city (verses: Isa 1:21, Isa 1:26, Isa 1:27).
purge = refine. Compare Isa 1:16; Isa 6:7
tin: i.e. alloy.
Fuente: Companion Bible Notes, Appendices and Graphics
And I: Zec 13:7-9, Rev 3:19
purely: Heb. according to pureness
purge: Isa 1:22, Isa 4:4, Isa 6:11-13, Jer 6:29, Jer 9:7, Eze 20:38, Zep 3:11, Mal 3:3, Mat 3:12
Reciprocal: Lev 14:40 – take away Deu 30:8 – General 2Sa 5:12 – his people 1Ch 14:2 – because Pro 25:4 – General Isa 27:9 – this therefore Isa 48:10 – I have refined Jer 6:30 – Reprobate silver Lam 3:3 – General Eze 11:18 – General Eze 16:41 – and I Eze 22:15 – consume Eze 24:11 – that the filthiness Eze 38:12 – turn Amo 1:8 – turn Mic 5:9 – hand 2Ti 2:21 – purge
Fuente: The Treasury of Scripture Knowledge
Isa 1:25-26. And I will turn my hand upon thee I will chastise thee again, and thereby reform thee: or, I will do that for the reviving of religion, which I did at first for the planting of it. And purge away thy dross I will purge out of thee those wicked men that are incorrigible, and, as for those of you that are curable, I will by my word, and by the furnace of affliction, purge out all that corruption that yet remains in you. And I will restore thy judges, &c. I will give thee such princes and magistrates as thou hadst in the beginning, either, 1st, Of thy commonwealth, such as Moses and Joshua: or, 2d, Of thy kingdom, such as David. And thy counsellors Thy princes shall have, and shall hearken to, wise and faithful counsellors. Afterward thou shalt be called Namely, justly and truly, the city of righteousness, &c. Thou shalt be such. The reforming of the magistracy, says Henry, is a good step toward the reforming of the city and country too.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1:25 And I will turn my hand upon thee, and thoroughly purge away thy dross, {k} and take away all thy tin:
(k) Lest the faithful among them should be overcome with his threatening he adds this consolation.