Therefore saith the Lord the God of hosts, the mighty one of Israel: Ah! I will comfort myself over my adversaries: and I will be revenged of my enemies.

“says the Master Who possesses everything, and in Whose power it is to uproot you from your land and to settle others in it. the Mighty One of Israel the strength of Israel. Oh Heb. הוי. An expression of preparation and announcement, and similar to this is (Zech. 2:10): “Ho, ho, (הוי הוי) flee from the land of the north.” And let all know that I will console Myself of My adversaries, who angered Me with their deeds.”

“נאום The word of. A noun (comp. Jer. 23:31). To use נֻם instead of נאום is a blunder, נעל ים). for א cannot be omitted. The Lord. This is added because the judges appear as the lords of the earth. The Lord of hosts. He is truly the Lord, and the hosts of the universe are His witnesses. Why the name of God is joined, in the construct state, to צבאות, though being a proper noun, is explained in the Book of Samuel. The mighty One of Israel, and The Lord of hosts compose a parallelism, in which Israel on earth beneath corresponds to the hosts of heaven above, for the Israelites are likewise called the hosts of God (comp. Exod. 12:41). אוי = חוי Woe. Woe unto them when I shall do the following thing. I will ease me of mine adversaries. I will find comfort for their having provoked me. An anthropomorphism.”

“How is she become a harlot. Here he shows their sin according to the turning away from justice toward one's neighbor: and concerning this he does three things. First he describes the fault; second he threatens the punishment, at the place, Therefore thus saith the Lord; third, the sequel of the punishment, at the place, And I will restore. Concerning the first, first he reproves the sin of the people; second, the sin of the priest, at thy silver; third, the sin of the prince, at thy princes. In the people he reproves two things, aggravating by comparison to their former state: namely, venality by comparison to their former fidelity: whence, how is she become a harlot? Jer. 2: under every leafy tree and upon every high hill thou didst lie down, a harlot: and cruelty by comparison to justice and judgment, which is the execution of justice. Ps. 93: until justice be turned into judgment. Whence he says: but now murderers. Hosea 4: cursing and lying and killing and theft and adultery have overflowed, and blood hath touched blood. The sin of the priest he reproves in two things. In the corruption of the truth of doctrine: whence he says: thy silver is turned into dross. Ps. 11: the words of the Lord are pure words, silver tried by the fire, proved from the earth, refined seven times. Jer. 5: the prophets have prophesied a lie. Second, in the remission of the severity of discipline, which is signified in the wine: for this is the wine which the Samaritan poured in: Luke 10. Whence he says: thy wine. Ezech. 13: woe to them that sew. Thy princes. Here he reproves the sin of the princes: and first he shows them unfaithful in the execution of their office, in that they carry it out for their own advantage and not that of the people. Amos 6: anointed with the best ointment, drinking wine in bowls. Ezech. 34: woe to the shepherds of Israel, that feed themselves. Should not the flocks be fed by the shepherds? And for this he says, faithless. Second he shows them transgressors in the harboring of evildoers: companions of thieves, by defending them and affording them patronage: Hosea 6: as the throats of robber men, the princes of the priests. Prov. 1: son, walk not with them. Third he shows them corrupted in the receiving of gifts. Below, 5: Woe to you that justify the wicked for gifts, and take away the justice of the just from him. Whence he says: they love gifts — received ones; they follow after — things promised or hoped for. Fourth, he shows them unjust in the repulsion of the poor, saying they judge not for the fatherless. Jer. 5: they have not judged the cause of the widow, they have not directed the cause of the fatherless. Therefore thus saith the Lord. Here he threatens the punishment: and first, of the prelates; second, of the subjects, at and I will turn. Concerning the first he sets down three things. First, the power of the one punishing, in authority, saying, the Lord. Malachi 1: if I be the Lord, where is my fear? saith the Lord. In the multitude of ministers: of hosts. Job 25: is there any numbering of his soldiers? In strength, mighty. Job 9: he is wise in heart and mighty in strength: who hath resisted him, and hath had peace? Second he sets down the will of the one punishing. Ah, namely to them, I will comfort myself, since their punishment will be a consolation. Below, 63: the day of vengeance is in my heart, the year of my recompense is come. Third he sets down the cruelty of the punishment: at and I will take vengeance on my enemies: as if to say: I will punish you as enemies. Deut. 32: I will render vengeance to my enemies, and repay them that hate me. And I will turn. Here he threatens the punishment of the subjects. And first is set down the preparation of the one punishing, at and I will turn my hand upon thee to punish thee, which, in sparing, I had held as it were folded up. Job 19: the hand of the Lord hath touched me. Second, the completion of the punishment: I will melt away, by the fire of tribulation, to the pure, until whatever is to be purged is purged. Matt. 5: thou shalt not go out from thence till thou repay the last farthing. Third, the multitude of punishments: I will take away all thy tin: because for every sin, below, 40: she hath received of the hand of the Lord double for all her sins. And I will restore. Here he sets down the sequel of the punishment: and first, as regards those corrected, renewal; second, as regards the obstinate, consumption, at and he shall crush. For by the same fire (as Augustine says) gold is proved, and straw smokes. Concerning the first he does three things. First he promises renewal as regards the amendment of the prelates; second, as regards the restoration of good name, at after this thou shalt be called; third, as regards the observance of justice, at Zion in judgment. He says therefore: I will restore the judges, as regards the secular princes, whose office it is to judge the people, and thy counsellors, that is, the priests, whose office it is to minister the counsels of God to the peoples: Malachi 2: the lips of the priests keep knowledge, and they seek the law at his mouth: because he is the angel of the Lord of hosts: as they were before, as Moses and Joshua, who pleased God. Jer. 3: I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine. And thou shalt be called, that is, thou shalt recover thy fame, so that thou art called such as thou wast before, the city of the just, that is, in which justice is kept. Below, 62: thou shalt no more be called Forsaken, neither shalt thou any more be called Desolate; but thou shalt be called My will is in her. Zion in judgment, through the execution of justice, shall be redeemed, from those who wrong her; and they shall bring her back in justice; for judgment is to bring back to equality, in which justice consists. Ps. 71: to judge thy people with justice, and thy poor with judgment. Jer. 23: a king shall reign (...) and shall do justice and judgment in the land. And he shall crush. Here is set down the destruction of the obstinate; and concerning this he does three things. First he foretells the destruction; second, the manner of the destruction, at they shall be confounded; third, he takes away the hope of escape, at and thy strength shall be. And since the punishment is ordered against the fault, therefore concerning the first he touches on the fault in two ways. On the part of turning, as regards the crime of idolatry: whence he says, the wicked; and as regards the sin of pleasure and luxury: whence he says, sinners: because men are most prone to such things; against which he ordains the punishment of crushing, wherein a punishment is marked out to match the wrong inflicted. Jer. 17: crush them with a double destruction; as it were for a double sin. Second, on the part of turning away, because they have forsaken the Lord; against which he ordains the punishment of consumption, saying, they shall be consumed; in which he designates the punishment of desertion: for what is consumed goes into nothing, and all things would fall into nothing, unless the hand of the Lord held them together; as Gregory says. Jer. 17: O Lord, all that forsake thee shall be confounded: they that depart from thee shall be written in the earth: because they have forsaken the vein of living waters, the Lord. They shall be confounded. Here he sets down the manner of the destruction: and first, as regards the confusion of sin; second, as regards the taking away of good, at when you shall be. Concerning the first, against idolatry he ordains confusion, saying: they shall be confounded for the idols, that is, on account of the idols. Ps. 96: let them all be confounded that adore graven things: against pleasure, shame, when he says: you shall be ashamed of the gardens, that is, of the pleasurable places, which you had chosen, of your luxury. Rom. 6: what fruit had you in those things, of which you are now ashamed? For confusion regards more the evil; but shame regards the fault. For carnal sins (as Gregory says) are of lesser fault and greater infamy. And the reason is, that they are according to the baser powers, and most material ones: and yet they are innate and connatural and subject to passion. When you shall be. Here is set down the taking away of good: and first, of that which pertains to protection and adornment, which is signified in the taking away of leaves; second, of that which pertains to fruit, at as a garden without water, barren. And in contrast it is said of the just man, Ps. 1: he shall be as a tree which is planted near the running waters. And it shall be. Here he takes away from them the hope of escape: and he sets down three things. First he takes away from them the support of their own strength: whence he says: thy strength shall be as the ash of tow, which is quickly consumed. Ecclus. 21: the congregation of sinners is like tow heaped together. Second, the help of idols, saying: your work, namely of idols, which your hands have wrought, as a spark, which is of no consequence. Deut. 32: where are their gods, in whom they trusted? And yet it is burnt up: whence follows, and it shall be kindled. Below, 50: walk in the light of your fire. Third, the help of men: and there shall be none to quench it. Ezech. 20: the flame of the kindling shall not be quenched, and every face shall be burnt in it, from the south even to the north; and all flesh shall see.”

“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 Luk 19:14. (n) "consolationem capiam", Vatablus, Junius & Tremellius, Piscator. "Consolabor me", Cocceius.”

“"Therefore, saying of the Lord, of Jehovah of hosts, of the Strong One of Israel: Ah! I will relieve myself on mine adversaries, and will avenge myself upon mine enemies." Salvation through judgment was the only means of improvement and preservation left to the congregation, which called itself by the name of Jerusalem. Jehovah would therefore afford satisfaction to His holiness, and administer a judicial sifting to Jerusalem. There is no other passage in Isaiah in which we meet with such a crowding together of different names of God as we do here (compare Isa 19:4; Isa 3:1; Isa 10:16, Isa 10:33; Isa 3:15). With three names, descriptive of the irresistible omnipotence of God, the irrevocable decree of a sifting judgment is sealed. The word נאּם, which is used here instead of אמר and points back to a verb נאם, related to נהם and המה, corresponds to the deep, earnest pathos of the words. These verbs, which are imitations of sounds, all denote a dull hollow groaning. The word used here, therefore, signifies that which is spoken with significant secrecy and solemn softness. It is never written absolutely, but is always followed by the subject who speaks (saying of Jehovah it is, i.e., Jehovah says). We meet with it first of all in Gen 22:16. In the prophetic writings it occurs in Obadiah and Joel, but most frequently in Jeremiah and Ezekiel. It is generally written at the close of the sentence, or parenthetically in the middle; very rarely at the commencement, as it is here and in Sa1 2:30 and Psa 110:1. The "saying" commences with hoi (ah!), the painfulness of pity being mingled with the determined outbreak of wrath. By the side of the niphal nikkam min (to be revenged upon a person) we find the niphal nicham (lit. to console one's self). The two words are derived from kindred roots. The latter is conjugated with ĕ in the preformative syllable, the former with i, according to the older system of vowel-pointing adopted in the East. (Note: The so-called Assyrian mode of pointing, which was entirely supplanted, with the exception of a few relics, by the Tiberian mode which now lies before us, has no seghol (see DMZ. xviii. 322). According to Luzzatto (Proleg. p. 200), they wrote ektol instead of iktol, to avoid confounding it with יקטל, which was pronounced iktol, and not yiktol.) Jehovah would procure Himself relief from His enemies by letting out upon them the wrath with which He had hitherto been burdened (Eze 5:13). He now calls the masses of Jerusalem by their right name.”