Isaiah 1:9Meaning & Commentary from the Church Fathers

Given the strong connection between the old and new covenants, Paul accurately cites these words and stresses them even more strongly than the prophet (Rom. 9:28-29). Just as, during that period, the grace of God was the sole reason for sparing anyone from destruction, so too, at the arrival of Christ, had grace not manifested, all would have endured far worse tribulations. However, God has preserved a remnant, allowing us to comprehend the salvation granted to those rescued from bondage.

The apostle's argument here reiterates that those few who were saved did not achieve this through their own efforts. They would have faced the same fate as Sodom, where every inhabitant was completely wiped out without a single remnant left. The apostle continues by asserting that these individuals would have been lost like the Sodomites had God not extended His immense mercy, safeguarding them because of their faith. This parallel is also evident during the Babylonian exile, when the majority of the Jewish population was taken captive and perished, while only a small number managed to escape.

Additionally, the Sovereign of all nations declares: How shall I restore you, Ephraim? Will I safeguard Israel? How shall I restore you? I will make you as I did Adam, as I have done for my own; my heart is inclined towards him, my compassion is stirred. I will not act according to the severity of my wrath: I will not forsake Ephraim to destruction; for I am God, not man: I am holy among you (Hosea 11:8-9). You can hear how God vowed not to respond to them based on the magnitude of His anger but rather with grace… For even in the wilderness, the Israelites were rebellious as they stood by the rivers of Jordan, poised to claim the Promised Land. Therefore, God expresses fear of His wrath if they enter His sacred space (Psalm 94:11). For their bodies fell in the wilderness, all perished, save Caleb son of Jephunneh and Joshua (Numbers 14:38). They entered with the new generation, crossed the Jordan, and received their inheritance from God. They symbolize the remnant of Israel, saved through faith in Christ, who traversed the holy Jordan alongside them to inherit the kingdom of heaven. Hence, the prophet praises, saying, If the Lord of hosts had not left us offspring, we would be like Sodom, and we would be likened to Gomorrah. As Israel turned to idols, murdered the prophets, rejected Christ, and even took the life of the Author of Life; it became necessary for the Almighty to condemn the entire lineage to destruction. However, due to His immeasurable goodness, He preserved a remnant not akin to the Sodomites, who faced total devastation along with their people and cities. Should any of us cling to the filth of sin and seek to be tainted by unclean wrongdoing, they too will meet a similar fate. It will be rightly proclaimed to us: Or do you despise the riches of His goodness, forbearance, and long-suffering, not knowing that the kindness of God leads you to repentance? But because of your obstinate and unrepentant heart, you are storing up wrath for yourself on the day of wrath and the revelation of the righteous judgment of God (Romans 2:4-5). It is appropriate for all of us to stand before the judgment of Christ, so that each may receive what they have done in the body, whether good or evil (2 Corinthians 5:10).

This Offspring, through His manifestation in the world, halted the judgment due to those whose actions warranted suffering the same fate as Sodom, to be consumed by fire for their iniquities reaching the measure of Sodom's wickedness. Even after they sinned against Christ, a remnant, chosen by grace, found salvation (cf. Rom. 11:5); however, the others were rendered blind and surrendering to destruction, as it is written by Amos: I will ruin you, as God destroyed Sodom and Gomorrah, and unless you return to Me, declares the Lord (cf. Am. 4:11). Despite God's frequent threats and repeated mercies, He allowed calamities befitting their deeds upon the unrepentant. Therefore, through one prophet, God seeks to address the people regarding their unrighteousness but holds back due to His inherent compassion. What shall I do for you, Ephraim? What shall I do for you, Judah? I will treat you as I did Adam, and as I did Seboim (cf. Hos. 11:8). These cities were part of the five that included Sodom. Yet, in the midst of His pity for humanity, He adds, My heart is stirred within me, and My compassion is troubled. I will not unleash My fury in My wrath (Hos. 11:8-9). However, when they fell deeply into transgression, the temple was set ablaze, the whole city was engulfed in flames, and they were destroyed by famine, disease, revolt, and treachery among themselves. Among all of Israel, only a fraction who placed their faith in Christ were redeemed, for the selection was not apparent in many. This portion became the leaven for the nations, transforming all around them, so that from this time forward, anyone who believes among the Gentiles is termed Israel and the people of God, a true Jew inwardly (Romans 2:29) and an heir of the spiritual promises. Since Sodom implies deviation and Gomorrah signifies rebellion, the meanings of these names suggest that without the promised Offspring's arrival, nothing would have spared us, having turned away from God, from total destruction; and had peace not dawned upon us from above, surpassing all understanding (Phil. 4:7), each of us would have faced ruin due to our own rebellions and inner conflicts. For sinful desires and irrational urges typically incite within souls a relentless turmoil and stubborn rebellion. Thus, the Church, recognizing the goodness of the Saviour's coming, who, as a small seed, entered the world in human form, offers this in gratitude.

At that time, three thousand believed in a single day, followed by five thousand the next, as the gospel spread across the globe. While we have translated Lord of Hosts based on Aquila’s interpretation into Latin, the Hebrew text actually refers to the Lord of Hosts. The LXX translates this in two ways, either as Lord of forces or Lord Almighty. It raises the question of whether this pertains to the Father or the Son. It is certain that it refers to the one mentioned in the twenty-third Psalm: "Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts" (Psalm 23:7-8). This Lord of Hosts, the King of glory, signifies Christ, who, after enduring suffering, ascended victoriously into heaven. In another verse, the Lord is referred to as the King of glory; had they understood this, they would not have crucified the Lord of glory (1 Cor. 2:8). Therefore, not only in the Revelation of John and the writings of Paul but also in the Old Testament, Christ is acknowledged as the Lord of Hosts, the Almighty. If all that belongs to the Father is also given to the Son, as He proclaims in the Gospel, "All authority has been given to Me in heaven and on earth" (Matthew 28:18), and "Mine are all Yours, and I am glorified in them," then it follows that the title Almighty can rightly apply to Christ, so that He, being God as the Son of God and Lord as the Son of the Lord, is also Almighty as the Son of the Almighty.

For all the nations distanced themselves from the one true God, worshipping the creations of their own hands. However, the Jews and Samaritans, who received God’s word through the prophets and continuously hoped for the Messiah, failed to recognize Him upon His arrival, with the exception of a few whom the prophetic Holy Spirit had foretold through Isaiah would receive salvation.

The prophet speaks on behalf of our community, stating that without this holy remnant, "we would have been like Sodom, and would have been like Gomorrah," meaning we too would have faced destruction akin to those cities, perishing in the earth and engulfed in flames due to our own wickedness. It is solely through the mercy of the Lord of hosts that we are spared from ultimate ruin. The term "Lord of hosts" in Scripture can denote angels (Gen. 32:2, 3, Lk. 2:13) as well as celestial bodies (Deut. 4:19, Deut. 17:3, Mt. 24:29). These beings are referred to as such because they carry out the will of the Lord God with utmost precision, much like well-disciplined soldiers, adhering strictly to the laws and commands given to them.