It will come to pass in that day that the remnant of Israel, and those who have escaped from the house of Jacob will no more again lean on him who struck them, but shall lean on Yahweh, the Holy One of Israel, in truth.
Parallel Translations
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It will come to pass in that day that the remnant of Israel, and those who have escaped from the house of Jacob will no more again lean on him who struck them, but shall lean on Yahweh, the Holy One of Israel, in truth.
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And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.
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And it shall come to pass in that day, that the remnant of Israel, and they that are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.
Cross-references (16)
Passages linked to Isaiah 10:20 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 37:31-32 The remnant that is escaped of the house of Judah will again take root downward, and bear fruit upward. For out of Jerusalem a remnant will go out, and survivors will escape from Mount Zion. The zeal of Yahweh of Armies will perform this.’
- 2 Kings 16:7 So Ahaz sent messengers to Tiglath Pileser king of Assyria, saying, “I am your servant and your son. Come up and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, who rise up against me.”
- 2 Chronicles 28:20 Tilgath Pilneser king of Assyria came to him, and gave him trouble, but didn’t strengthen him.
- Isaiah 1:9 Unless Yahweh of Armies had left to us a very small remnant, we would have been as Sodom. We would have been like Gomorrah.
- Isaiah 17:7-8 In that day, people will look to their Maker, and their eyes will have respect for the Holy One of Israel. They will not look to the altars, the work of their hands; neither shall they respect that which their fingers have made, either the Asherah poles, or the incense altars.
- Isaiah 50:10 Who among you fears Yahweh and obeys the voice of his servant? He who walks in darkness and has no light, let him trust in Yahweh’s name, and rely on his God.
- Ezra 9:14 shall we again break your commandments, and join ourselves with the peoples that do these abominations? Wouldn’t you be angry with us until you had consumed us, so that there would be no remnant, nor any to escape?
- Isaiah 4:2-3 In that day, Yahweh’s branch will be beautiful and glorious, and the fruit of the land will be the beauty and glory of the survivors of Israel. It will happen that he who is left in Zion and he who remains in Jerusalem shall be called holy, even everyone who is written among the living in Jerusalem,
- Isaiah 6:13 If there is a tenth left in it, that also will in turn be consumed, as a terebinth, and as an oak, whose stump remains when they are cut down; so the holy seed is its stock.”
- Isaiah 11:11 It will happen in that day that the Lord will set his hand again the second time to recover the remnant that is left of his people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea.
- Isaiah 26:3-4 You will keep whoever’s mind is steadfast in perfect peace, because he trusts in you. Trust in Yahweh forever; for in Yah, Yahweh, is an everlasting Rock.
- Isaiah 37:4 It may be Yahweh your God will hear the words of Rabshakeh, whom the king of Assyria his master has sent to defy the living God, and will rebuke the words which Yahweh your God has heard. Therefore lift up your prayer for the remnant that is left.’ ”
- Isaiah 48:1-2 “Hear this, house of Jacob, you who are called by the name of Israel, and have come out of the waters of Judah. You swear by Yahweh’s name, and make mention of the God of Israel, but not in truth, nor in righteousness— for they call themselves citizens of the holy city, and rely on the God of Israel; Yahweh of Armies is his name.
- Hosea 5:13 “When Ephraim saw his sickness, and Judah his wound, Then Ephraim went to Assyria, and sent to king Jareb: but he is not able to heal you, neither will he cure you of your wound.
- Hosea 14:3 Assyria can’t save us. We won’t ride on horses; neither will we say any more to the work of our hands, ‘Our gods!’ for in you the fatherless finds mercy.”
- Romans 9:27-29 Isaiah cries concerning Israel, “If the number of the children of Israel are as the sand of the sea, it is the remnant who will be saved; for He will finish the work and cut it short in righteousness, because the LORD will make a short work upon the earth.” As Isaiah has said before, “Unless the Lord of Armies had left us a seed, we would have become like Sodom, and would have been made like Gomorrah.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (21 sources)
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Geneva Bible translators 1599 · Public Domain This is the end of God’s plagues toward his,…
This is the end of God’s plagues toward his, to bring them to him, and to forsake all trust in others.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 10:20 And it shall come to pass in…
Isa 10:20 And it shall come to pass in that day, [that] the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.
Ver. 20. And it shall come to pass in that day.] Meras consolationes hic loquitur Deus, {a} saith Scultetus. Here God begins to speak pure comforts to his poor people. Here he setteth forth how he will be a lively light to Israel, like as he had been a devouring fire to the Assyrians.
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Shall no more again stay upon him that smote them.] Piscator; ictus sapiet; they had paid for their learning, smarted for their creature confidence, and now they would be better advised, viz., under Hezekiah, than they had been under Ahaz. {2Ki 16:10 Hos 14:3}
{a} Scultet.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The remnant of Israel, and such as are escaped…
The remnant of Israel, and such as are escaped of the house of Jacob; such Jews as shall be preserved from that sweeping Assyrian scourge, by which great numbers both of Israel and Judah were destroyed, and from their succeeding calamities. For that this place looks beyond the deliverance from the Assyrian army, and unto the times of the New Testament, seems probable,
1. From the following verses, which belong to that time, as we shall see.
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2. From the state of the Jewish nation, which, after that deliverance, continued to be very sad and corrupt, and averse from that reformation which Hezekiah and Josiah prosecuted with all their might; and therefore the body of that people had not yet learned this lesson of sincere trusting in God alone.
3. From St. Paul’s explication and application of these words, Rom 9:27, of which more may be said when I come thither. And for the words in that day, which may seem to restrain this to the time of the Assyrian invasion, they are frequently used in the prophets of the times of the gospel, as Isa 2:2; 4:2; 11:10, &c.
Shall no more again stay upon him that smote them; shall learn by this judgment and experience never to trust to the Assyrians for help, as Ahaz and his people now did. In truth; not only by profession, but sincerely.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain The prophet had said (Isa 10:12) that the Lord…
The prophet had said (Isa 10:12) that the Lord would perform his whole work upon Mount Zion and upon Jerusalem, by Sennacherib's invading the land. Now here we are told what that work should be, a twofold work: -
I. The conversion of some, to whom this providence should be sanctified and yield the peaceable fruit of righteousness, though for the present it was not joyous, but grievous; these are but a remnant (Isa 10:22), the remnant of Israel (Isa 10:20), the remnant of Jacob (Isa 10:21), but a very few in comparison with the vast numbers of the people of Israel, who were as the sand of the sea. Note, Converting work is wrought but on a remnant, who are distinguished from the rest and set apart for God. When we see how populous Israel is, how numerous the members of the visible church are, as the sand of the sea, and yet consider that of these a remnant only shall be saved, that of the many that are called there are but few chosen, we shall surely strive to enter in at the strait gate and fear lest we seem to come short. This remnant of Israel are said to be such as had escaped of the house of Jacob, such as escaped the corruptions of the house of Jacob, and kept their integrity in times of common apostasy; and that was a fair escape. And therefore they escape the desolations of that house, and shall be preserved in safety in times of common calamity; and that also will be a fair and narrow escape. Their lives shall be given them for a prey, Jer 45:5. The righteous scarcely are saved. Now, 1. This remnant shall come off from all confidence in an arm of flesh, this providence shall cure them of that: "They shall no more again stay upon him that smote them, shall never depend upon the Assyrians, as they have done, for help against their other enemies, finding that they are themselves their worst enemies." Ictus piscator sapit - sufferings teach caution. "They have now learned by dear-bought experience the folly of leaning upon that staff as a stay to them which may perhaps prove a staff to beat them." It is part of the covenant of a returning people (Hos 14:3), Assyria shall not save us. Note, By our afflictions we may learn not to make creatures our confidence. 2. They shall come home to God, to the mighty God (one of the names given to the Messiah, Isa 9:6), to the Holy One of Israel: "The remnant shall return (that was signified by the name of the prophet's son, Shear-jashub, Isa 7:3), even the remnant of Jacob. They shall return, after the raising of the siege of Jerusalem, not only to the quiet possession of their houses and lands, but to God and to their duty; they shall repent, and pray, and seek his face, and reform their lives." The remnant that escape are a returning remnant: they shall return to God, and shall stay upon him. Note, Those only may with comfort stay upon God that return to him; then may we have a humble confidence in God when we make conscience of our duty to him. They shall stay upon the Holy One of Israel, in truth, and not in pretence and profession only. This promise of the conversion and salvation of a remnant of Israel is applied by the apostle (Rom 9:27) to the remnant of the Jews which at the first preaching of the gospel received and entertained it, and sufficiently proves that it was no new thing for God to abandon to ruin a great many of the seed of Abraham in full force and virtue; for so it was now. The number of the children of Israel was as the sand of the sea (according to the promise, Gen 22:17), and yet only a remnant shall be saved.
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II. The consumption of others: The Lord God of hosts shall make a consumption, Isa 10:23. This is not meant (as that Isa 10:18) of the consumption of the Assyrian army, but of the consumption of the estates and families of many of the Jews by the Assyrian army. This is taken notice of to magnify the power and goodness of God in the escape of the distinguished remnant, and to let us know what shall become of those that will not return to God; they shall be wasted away by this consumption, this general decay in the midst of the land. Observe, 1. It is a consumption of God's own making; he is the author of it. The Lord God of hosts, whom none can resist, shall make this consumption. 2. It is decreed. It is not the product of a sudden resolve, but was before ordained. It is determined, not only that there shall be such a consumption, but it is cut out (so the word is); it is particularly appointed how far it shall extend and how long it shall continue, who shall be consumed by it and who not. 3. It is an overflowing consumption, that shall overspread the land, and, like a mighty torrent or inundation, bear down all before it. 4. Though it overflows, it is not at random, but in righteousness, which signifies both wisdom and equity. God will justly bring this consumption upon a provoking people, but he will wisely and graciously set bounds to it. Hitherto it shall come, and no further.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain The remnant shall return,.... This is said in allusion…
The remnant shall return,.... This is said in allusion to Shearjashub, the name of Isaiah's son, Isa 7:3 which signifies "the remnant shall return", and was imposed on him, to give assurance of it; meaning, either that they should return from the Babylonish captivity, as they did, or to God by repentance; or rather the sense is, they shall turn to the Lord, be converted to Christ, to the faith and obedience of him, as some of them were when he came, a few, not all, only a remnant, as it is explained in the next clause:
even the remnant of Jacob, to the mighty God; the Messiah, so called, Isa 9:6. The Targum is,
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"the remnant which have not sinned, and are turned from sin; the remnant of the house of Jacob shall return to worship before the mighty God.''
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain And such - Such Jews as shall be preserved…
And such - Such Jews as shall be preserved from that sweeping Assyrian scourge. Stay - Shall no more trust to the Assyrians for help.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Isa 10:20. And it shall come to pass, &c.…
Isa 10:20. And it shall come to pass, &c. — The prophet having, 1st, Explained the cause for which God had decreed to permit the Assyrians to have such power over his people, namely, for the punishment of hypocrites, and the purification of his church; and having also shown the crimes which the kings of Assyria would commit in executing his judgments, and the punishment ordained for them, Isa 10:6-12; and having, 2d, Confirmed these things, and given a new exhibition of the pride of the Assyrian, with a yet fuller declaration of the divine judgment upon him, Isa 10:13-19; proceeds now, 3d, To predict, that a two-fold consequence, friendly to the state of the church, should arise from this memorable judgment; opposed to the two-fold vice of the people, before the execution of it. 1st, There were among them men fearing God, but who yet regarded the power of the Assyrian with greater fear than they ought. These, by this great deliverance granted to the church, would be henceforth confirmed, as to their faith and confidence in the power and goodness of God. 2d, There were, besides these, many others totally alienated from God, who, by means of this great miracle, would be brought to repentance, and a serious acknowledgment of the God of Israel. Nay, not only the pious of those, but of future times, would, by this means, be confirmed in their faith, and adherence to the true God. Thus the prophet: Such as are escaped of the house of Jacob — Such Jews as shall be preserved from that sweeping Assyrian scourge, by which great numbers, both of Israel and Judah, shall be destroyed, and from the succeeding calamities. For that this place looks beyond the deliverance from the Assyrian army, unto the times of the New Testament, seems probable, 1st, From the following verses, which belong to that time, as we shall see: 2d, From the state of the Jewish nation, which, after that deliverance, continued to be very corrupt, and averse from that reformation, which Hezekiah and Josiah prosecuted with all their might; and therefore the body of that people had not yet learned this lesson, of sincerely trusting in God alone. 3d, From St. Paul’s explication and application of these words, Rom 9:27. Shall no more stay upon him that smote them — Shall learn by this judgment, not to trust to the Assyrians, or any other allies, for help, as Ahaz and his people now did; but shall stay upon the Lord in truth — Not by profession only, but sincerely.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain And it shall come to pass - The prophet…
And it shall come to pass - The prophet proceeds to state the effect on the Jews, of the judgment that would overtake the army of the Assyrian. One of those effects, as stated in this verse, would be, that they would be led to see that it was in vain to look to the Assyrians any more for aid, or to form any further alliance with them, but that they should trust in the Lord alone.
The remnant of Israel - Those that would be left after the Assyrian had invaded and desolated the land.
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Shall no more again stay - Shall no more depend on them. Alliances had been formed with the Assyrians for aid, and they had resulted as all alliances formed between the friends and the enemies of God do. They are observed as long as it is for the interest or the convenience of God’s enemies to observe them; and then his professed friends are made the victims of persecution, invasion, and ruin.
Upon him that smote them - Upon the Assyrian, who was about to desolate the land. The calamities which he would bring upon them would be the main thing which would open their eyes, and lead them to forsake the alliance. One design of God’s permitting the Assyrians to invade the land, was, to punish them for this alliance, and to induce them to trust in God.
But shall stay ... - They shall depend upon Yahweh, or shall trust in him for protection and defense.
The Holy One of Israel - see Isa 10:17.
In truth - They shall serve him sincerely and heartily, not with feigned or divided service. They shall be so fully satisfied that the Assyrian cannot aid them, and be so severely punished forever, having formed an alliance with him, that they shall now return to Yahweh, and become his sincere worshippers. In this verse, the prophet refers, doubtless, to the times of Hezekiah, and to the extensive reformation, and general prevalence of piety, which would take place under his reign; 2Ch 32:22-33. Vitringa, Cocceius, Schmidius, etc., however, refer this to the time of the Messiah; Vitringa supposing that the prophet refers “immediately” to the times of Hezekiah, but in a secondary sense, for the complete fulfillment of the prophecy, to the times of the Messiah. But it is not clear that he had reference to any other period than that which would immediately follow the invasion of Sennacherib.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Israel now submitted to Ezechias, as their kingdom was…
Israel now submitted to Ezechias, as their kingdom was overturned in the sixth year of his reign, eight years before Sennacherib’s arrival. Isaias speaks of this time, and therefore makes no distinction of the kingdoms. Striketh the Assyrian.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain
II. ISRAEL’S REDEMPTION IN GENERAL
Isa_10:20-24
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1. THE BELIEVING REMNANT OF ISRAEL RETURNS OUT OF SHATTERED WORLD-POWER
Isa_10:20-23
20 And it shall come to pass in that day,
That the remnant of Israel,
And such as are escaped of the house of Jacob,
Shall no more again stay upon him that smote them;
But shall stay upon the Lord,
The Holy One of Israel in truth.
21 The remnant shall return, even the remnant of Jacob,
Unto the mighty God.
22 For though thy people Israel be as the sand of the sea,
Yet a remnant 22of them shall return:
23The consumption decreed shall overflow 24with righteousness.
23 For the Lord God of hosts shall make a consumption, even determined,
In the midst of all the land.
TEXTUAL AND GRAMMATICAL
On Isa_10:22-23. בּוֹ after יָשׁוּב is partitive, as is often the case. Comp. Isa_6:13; Deu_1:35; Psa_139:16, and especially passages where this בְּ stands after words meaning “to remain over,” Exo_14:28; Lev_26:36; 1Sa_11:11. [Like the Engl. “one in ten”].—כּליון וגו׳. These words are difficult. כֵּלָּיוֹן is found again only Deu_28:65, in the expression כִלְיוֹן עֵינַיִם, which, after כָּלוּ עֵינַי (Psa_69:4; Psa_119:82; Psa_119:123; Lam_2:11) must be rendered oculorum consumtio, “consumption, failure of the power of vision.” So we must take it here in the sense of “wearing off, consuming, desolating.”—חָרוּץ is part. pass, from חָרַץ, incidere, decidere, definere, decernere (comp. 1Ki_20:40). In Isa. it is found again only as a qualifying adjective to the threshing roller (Isa_41:15) or as name for the roller itself, (Isa_28:27). It is so named because an implement furnished with sharp corners and edges. כליון חרוץ can only mean, therefore: “destruction is limited, determined, concluded.”—In שׁטף is easily discerned an antithesis to חרוץ: for as in the latter there is the notion of something sharply marked off, so in the former there is the notion of flooding over (Isa_8:8; Isa_28:2; Isa_28:15; Isa_28:17-18; Isa_30:28; Isa_43:2; Isa_46:12). We thus obtain the figure of something determined, sharply defined, but which in a certain sense extends itself, and withal, too, overflowing with a certain effect, as it were, settling it (שׁטף with the accusat. of abundance). That which is fixed, determined, is called כליון, what is widespread is said to be צדקה. According to the foregoing כליון can only designate the fate of those Israelites that do not belong to “the remnant.”—But what is צדקה? Many suppose it signifies the righteous state of the whole community, which they have attained to by reason of the judgments (Drechsler according to Isa_48:18; Amo_5:24). But the following verse seems to me to conflict with this, which seems to be wholly an explanation of the words כָּלָה .כליון ח׳ שׁ׳ צ׳ evidently corresponds to נחרצה ,כליון to חרוץ. Therefore כִּי is expletive. The obscure expression Isa_10:22 b, which is probably a citation, for it contrasts strangely with its surroundings, is used in a form suited to common understanding. Thus the word כָּלָה (in Isa. only again Isa_28:22, where the whole style of address recurs; frequent beside in the combination עָשָׂה כָלָה, especially in Jer_4:27; Jer_5:10; Jer_5:18, etc.)—“utter ruin” stands for כליון; נחרצה for חרוץ, the fem. ending being used out of regard for the word-pair. This latter word, too, is found only Isa_28:22, and also in Dan_9:27; Dan_11:36, where the words are repeated out of Isaiah.—But we must take כלח ונח׳ as object of עשֶֹׁה; for עשה בקרב כּל־ארץ is explanation of שׁטף ו׳. Precisely thereby we see that שׁטף states nothing more than that wide over all the earth shall be known and manifest what כליּון חרוץ is, viz., a proof of the righteousness of God. Were צדקה to mean the conformity of human condition to God’s righteousness, then this thought could not be rendered by the simple עשׂה בכל הא׳.
EXEGETICAL AND CRITICAL
And it shall come to pass——all the land.
Isa_10:20-23. The Prophet turns again to his own nation. Assyria’s fall is Israel’s salvation. “In that day,” i.e., when the destruction of Assyria shall have taken place (Isa_10:16-19), Israel will indeed still exist, but only as a remnant (שְׁאָר7:3; Isa_11:11; Isa_11:16; Isa_28:5), and as those escaped (פְּלֵטָה comp. on Isa_4:2). But this remnant will at last have learned what ministers to their peace. It will no more lean on Assyria as Ahaz has done. It is plainly seen from this, that the present passage was composed at a period when the Assyrian alliance (2Ki_16:7 sqq.), was already an historical fact. By the single word מַכֵּהוּ, which points back to Isa_10:5, the Prophet indicates how foolish and ruinous that alliance was. Israel’s remnant will rather lean on Jehovah, the holy God (comp. on Isa_1:4), who is Israel’s מִקְדָּשׁ, rock and refuge (Isa_8:4). What is meant by באמת “in truth” may be best seen from Jer_4:1-4, who speaks of sincere, and entire return to Jehovah, of swearing in His name, “in truth, judgment and righteousness,” of reformation that “breaks up the fallow ground and does not sow among thorns,” of circumcision of the heart, and not of the flesh. So here, leaning on the Lord “in truth,” is such wherein the heart is no longer divided between Jehovah and the creature, but belongs to Him wholly and alone. The expression is found again in Isa_16:5; Isa_38:3; Isa_48:1; Isa_61:8; comp. Jer_32:40 sq.
That it may not be thought that he has used the expression “remnant of Israel” with no special significance, the Prophet repeats it in Isa_10:21, with great emphasis, at the same time defining it more exactly. No false support is offered in these words, which would ill-agree with the promise that Israel shall lean on the Lord “in truth.” True, the Israel “according to the flesh” fancied that where Abraham’s seed was, there salvation and life were guaranteed. But to them apply the words of John Baptist: “Begin not to say within yourselves, we have Abraham to our father; for I say unto you, That God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: every tree, therefore, which bringeth not forth good fruit, is hewn down and cast into the fire.” Luk_3:8-9. From this we see that not all that remain after the great judgments belong to “the remnant,” but only those that bear genuine fruits of repentance. Paul confirms this Rom_11:4 sq., when, to the question “hath God cast away his people?” he replies by referring to the seven thousand that did not bow the knee to Baal (1Ki_19:18), and then continues: “even so then at this present time also, there is a remnant according to the election of grace.” We may say, therefore; Isaiah’s remnant is the “election” (ἐκλογή) of Paul. “The election hath obtained it, and the rest were blinded.” Rom_11:7. This is confirmed, too, by the way that Isaiah defines the aim of the return. Jer. says Isa_4:1 : “If thou wilt return, O Israel, return to me.” A false returning, therefore, is possible (vid. my com. on Jer_4:1 sqq.). Precisely on this account Isaiah says in our passage the remnant will return to אל גבור, “God Almighty.” It is not the fleshly descent from Abraham that is the criterion of belonging to “the remnant,” but the return to God Almighty. It is plain that Jehovah the God of Israel is meant. But that Isaiah should call Him here just by this name, arises from this, that the Prophet has in mind his words in Isa_9:5. The return to El-gibbor-Jehovah will, in its time, be possible only in the form of the return to El-gibbor-Messiah. Therefore Isaiah does not promise an unconditional, universal return of all that may be called Israelite, and that descends from Abraham, but he makes a most displeasing and threatening restriction. And if in the time to which he points, the time when the world-power will be judged, Israel were numerous as the sand by the sea—a condition which is even a fulfilment of promise and a theocratic state of blessedness (comp., on Isa_9:2; Gen_22:17)—Jehovah still can bring Himself not to make all these Israelites according to the flesh partakers of the promised blessing. This is the thought that Paul carries out in Romans 9, and in this sense he cites our passage in Isa_10:27-28. “They are not all Israel, which are of Israel,” he says Isa_10:6. “Neither, because they are the seed of Abraham, are they all children: but in Isaac shall thy seed be called. That is: They which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed,” Isa_10:7-8. Therefore the Lord prepares an election of which the criterion is birth from God, regeneration, faith. As proof the Apostle cites, as already said, our passage among other Old Testament statements.
DOCTRINAL AND ETHICAL
1. On Isa_7:1. “Hierosolyma oppugnatur, etc. Jerusalem is assaulted but not conquered. The church is pressed but not oppressed.”—Foerster.
2. On Isa_7:2. “Quando ecclesia, etc. When the Church is assaulted and Christ crucified over again in His elect, Rezin and Pekah, Herod and Pilate are wont to form alliance and enter into friendly relations. There are, so to speak, the foxes of Samson, joined indeed by the tails, but their heads are disconnected.”—Foerster.—“He that believes flees not (Isa_28:16). ‘The righteous is bold as a lion’ (Pro_28:1). Hypocrites and those that trust in works (work-saints) have neither reason nor faith. Therefore they cannot by any means quiet their heart. In prosperity they are, indeed, overweening, but in adversity they fall away (Jer_17:9).” Cramer.
3. On Isa_7:9. (“If ye will not believe, surely ye shall not be established.”) “Insignis sententia, etc. A striking sentiment that may be adapted generally to all temptation, because all earnest endeavor after anything, as you know, beguiles us in temptation. But only faith in the word of promise makes us abide and makes sure whatever we would execute. He warns Ahaz, therefore, as if he said: I now promise you by the word, it shall be that those two kings shall not hurt you. Believe this word! For if you do not, whatever you afterwards devise will deceive you: because all confidence is vain which is not supported by the word of God.”—Luther.
4. On Isa_7:10-12. “Wicked Ahaz pretends to great sanctity in abstaining from asking a sign through fear of God. Thus hypocrites are most conscientious where there is no need for it: on the other hand, when they ought to be humble, they are the most insolent. But where God commands to be bold, one must be bold. For to be obedient to the word is not tempting God. That is rather tempting God when one proposes something without having the word for it. It is, indeed, the greatest virtue to rest only in the word, and desire nothing more. But where God would add something more than the word, then it must not be thought a virtue to reject it as superfluous. We must therefore exercise such a faith in the word of God that we will not despise the helps that are given in addition to it as aids to faith. For example the Lord offers us in the gospel all that is necessary to salvation. Why then Baptism and the Lord’s Supper? Are they to be treated as superfluous? By no means. For if one believes the word he will at the same time exhibit an entire obedience toward God. We ought therefore to learn to join the sign with the word, for no man has the power to sever the two.
But do you ask: is it permitted to ask God for a sign? We have an example of this in Gideon. Answer: Although Gideon was not told of God to ask a sign, yet he did it by the impulse of the Holy Spirit, and not according to his own fancy. We must not therefore abuse his example, and must be content with the sign that is offered by the Lord. But there are extraordinary signs or miracles, like that of the text, and ordinary ones like Baptism and the Lord’s Supper. Yet both have the same object and use. For as Gideon was strengthened by that miraculous event, so, too, are we strengthened by Baptism and the Lord’s Supper, although no miracle appears before our eyes.” Heim and Hoffmann after Luther. Eliezer, the servant of Abraham, also asked the Lord to show him the right wife for Isaac by means of a sign of His own choosing, (Gen_24:14).
It ought to be said that this asking a sign (opening the Bible at a venture, or any other book) does not suit Christian perfection (Heb_6:1). A Christian ought to be inwardly sensible of the divine will. He ought to content himself with the guarantees that God Himself offers. Only one must have open eyes and ears for them. This thing of demanding a sign, if it is not directly an effect of superstition (Mat_12:39; Mat_16:4; 1Co_1:22), is certainly childish, and, because it easily leads to superstitious abuses, it is dangerous.
5. On Isa_7:13. “Non caret, etc. That the Prophet calls God his God is not without a peculiar emphasis. In Zec_2:12 it is said, that whoever touches the servants of God touches the pupil of God’s eye. Whoever opposes teacher and preacher will have to deal with God in heaven or with the Lord who has put them into office.”—Foerster.
6. On Isa_7:14. “The name Immanuel is one of the most beautiful and richest in contents of all the Holy Scripture. ‘God with us’ comprises God’s entire plan of salvation with sinful humanity. In a narrower sense it means ‘God-man’ (Mat_1:23), and points to the personal union of divinity and humanity, in the double nature of the Son of God become man. Jesus Christ was a God-with-us, however, in this, that for about 33 years He dwelt among us sinners (Joh_1:11; Joh_1:14). In a deeper and wider sense still He was such by the Immanuel’s work of the atonement (2Co_5:19; 1Ti_2:3). He will also be such to every one that believes on Him by the work of regeneration and sanctification and the daily renewal of His holy and divine communion of the Spirit (Joh_17:23; Joh_17:26; Joh_14:19-21; Joh_14:23). He is such now by His high-priestly and royal administration and government for His whole Church (Mat_28:20; Heb_7:25). He will be snch in the present time of the Church in a still more glorious fashion (Joh_10:16). The entire and complete meaning of the name Immanuel, however, will only come to light in the new earth, and in the heavenly Jerusalem (Rev_21:3; Rev_21:23; Rev_22:5).”—Wilh. Fried. Roos.
Isa_8:7. On Isa_8:5 sqq. “Like boastful swimmers despise small and quiet waters, and on the other hand, for the better display of their skill, boast of the great sea and master it, but often are lost in it,—thus, too, did the hypocrites that despised the small kingdom of Judah, and bragged much and great things of the power and splendor of the kingdom of Israel and of the Syrians; such hypocrites are still to be found now-a-days—such that bear in their eye the admiranda Romae, the splendor, riches, power, ceremonies and pomp of the Romish church, and thereupon ‘set their bushel by the bigger-heap.’ It is but the devil’s temptation over again: ‘I will give all this to thee.’ ”—Cramer.—“Fons Siloa,” etc. “The fountain of Siloam, near the temple, daily reminded the Jews that Christ was coming.”—Calvin on Joh_9:7.
8. On Isa_8:10. “When the great Superlatives sit in their council chambers and have determined everything, how it ought to be, and especially how they will extinguish the gospel, then God sends the angel Gabriel to them, who must look through the window and say: nothing will come of it.”—Luther.—“Christ, who is our Immanuel, is with us by His becoming man, for us by His office of Mediator, in us by the work of His sanctification, by us by His personal, gracious presence.”—Cramer.
9. On Isa_8:14-15. Christ alone is set by God to be a stone by which we are raised up. That He is, however, an occasion of offence to many is because of their purpose, petulance and contempt (1Pe_2:8). Therefore we ought to fear lest we take offence at Him. For whoever falls on this stone will shatter to pieces (Mat_21:44).” Cramer.
10. On Isa_8:16 sqq. He warns His disciples against heathenish superstition, and exhorts them to show respect themselves always to law and testimony. “They must not think that God must answer them by visions and signs, therefore He refers them to the written word, that they may not become altogether too spiritual, like those now-a-days who cry: spirit! spirit! … Christ says, Luke 16 : They have Moses and the prophets, and again Joh_5:39 : Search the Scriptures. So Paul says, 2Ti_3:16 : The Scripture is profitable for doctrine. So says Peter, 2Pe_1:9 : We have a sure word of prophecy. It is the word that changes hearts and moves them. But revelations puff people up and make them insolent.” Heim and Hoffmann after Luther.
Chap. 9–11. On Isa_9:1 sqq. (2). “Postrema pars, etc. The latter part of chap. 8 was νομικὴ καὶ ἀπειλητική (legal and threatening) so, on the other hand, the first and best part of chap. 9 is εὐαγγελικὴ καὶ παραμυθητική, (evangelical and comforting). Thus must ever law and gospel, preaching wrath and grace, words of reproof and words of comfort, a voice of alarm and a voice of peace follow one another in the church.” Foerster.
12. On Isa_9:1 (2). Both in the Old Testament and New Testament Christ is often called light. Thus Isaiah calls Him “a light to the gentiles,” Isa_42:6; Isa_49:6. The same Prophet says: “Arise, shine (make thyself light), for thy light is come,” Isa_60:1. And again Isa_9:19 : “The Lord shall be unto thee an everlasting light.” In the New Testament it is principally John that makes use of this expression: “The life was the light of men,” Joh_1:4, “and the light shined in the darkness,” Joh_9:5. John was not that light, but bore testimony to the light, Joh_9:8. “That was the true light that lighteth every man that cometh into the world,” Joh_9:9. And further: “And this is the condemnation that light is come into the world, and men loved darkness rather than light,” Joh_3:19. “I am the light of the world,” (Joh_8:12; Joh_9:5; comp. Joh_12:35).
13. On Isa_9:1 (2). The people that sit in darkness may be understood to comprise three grades. First, the inhabitants of Zebulon and Naphtali are called so (Isaiah 8:23), for the Prophet’s gaze is fixed first on that region lying in the extreme end of Palestine, which was neighbor to the heathen and mixed with them, and on this account was held in low esteem by the dwellers in Judah. The night that spreads over Israel in general is darkest there. But all Israel partakes of this night, therefore all Israel, too, may be understood, as among the people sitting in darkness. Finally, no one can deny that this night extends over the borders of Israel to the whole human race. For far as men dwell extends the night which Christ, as light of the world, came to dispel, Luk_1:76 sqq.
14. On Isa_9:5 (6). Many lay stress on the notion “child,” inasmuch as they see in that the reason for the reign of peace spoken of afterwards. It is not said a man, a king, a giant is given to us. But this is erroneous. For the child does not remain a child. He becomes a man: and the six names that are ascribed to Him and also the things predicted of His kingdom apply to Him, not as a child, but as a man. That His birth as a child is made prominent, has its reason in this, that thereby His relation to human kind should be designated as an organic one. He does not enter into humanity as a man, i.e. as one whose origin was outside of it, but He was born from it, and especially from the race of David. He is Son of man and Son of David. He is a natural offshoot, but also the crowning bloom of both. Precisely because He was to be conceived, carried and born of a human mother, and indeed of a virgin, this prophecy belongs here as the completion and definition of the two prophetic pictures Isa_7:10 sqq.; Isa_8:1 sqq.—“He came down from heaven for the sake of us men, and for our bliss (1Ti_1:15; Luk_2:7). For our advantage: for He undertook not for the seed of angels, but for the seed of Abraham (Heb_2:16). Not sold to us by God out of great love, but given (Rom_5:15; Joh_3:16). Therefore every one ought to make an application of the word ‘to us’ to himself, and to learn to say: this child was given to me, conceived for me, born to me.”—Cramer.—“Cur oportuit, etc. Why did it become the Redeemer of human kind to be not merely man nor merely God, but God and man conjoined or θεάνθρωπον? Anselm replies briefly, indeed, but pithily: Deum qui posset, hominem, qui deberet.” Foerster.
15. On Isa_9:5 (6). “You must not suppose here that He is to be named and called according to His person, as one usually calls another by his name; but these are names that one must preach, praise and celebrate on account of His act, works and office.” Luther.
16. On Isa_9:6. “Verba pauca, etc. A few words, but to be esteemed great, not for their number but for their weight.” Augustine. “Admirabilis in, etc. Wonderful in birth, counsellor in what He preaches, God in working, strong in suffering, father of the world to come in resurrection, Prince of peace in bliss perpetual.” Bernard of Clairvaux. In reference to “a child is born,” and “a son is given,” Joh. Cocceius remarks in his Heb. Lex. s. v. יֶלֶד: “respectu, etc., in respect to His human nature He is said to be born, and in respect to His divine nature and eternal generation not indeed born, but given, as, Joh_3:16, it reads God gave His only begotten Son.”
“In the application of this language all depends on the words is born to us, is given to us.” The angels are, in this matter, far from being as blessed as we are. They do not say: To us a Saviour is born this day, but; to you. As long as we do not regard Christ as ours, so long we shall have little joy in Him. But when we know Him as our wisdom, righteousness, sanctification and redemption, as a gift that our heavenly Father designed for us, we will appropriate Him to ourselves in humble faith, and take possession of all His redeeming effects that He has acquired. For giving and taking go together. The Son is given to us; we must in faith receive Him.” J. J. Rambach, Betracht. über das Ev. Esaj., Halle, 1724.
On Isa_9:6 (7). “The government is on His shoulders.” “It is further shown how Christ differs in this respect from worldly kings. They remove from themselves the burden of government and lay it on the shoulders of the privy counsellors. But He does not lay His dominion as a burden on any other; He needs no prime minister and vicegerent to help Him bear the burden of administration, but He bears all by the word of His power as He to whom all things are given of the Father. Therefore He says to the house of Jacob (Isa_46:3 sq.): Hearken unto me ye who were laid on my shoulders from your mothers’ womb. I will carry you to old age. I will do it, I will lift, and carry and deliver,—on the contrary the heathen must bear and lift up their idols, (Isa_46:1; Isa_46:7).”—Rambach. “In the first place we must keep in mind His first name: He is called Wonderful. This name affects all the following.” “All is wonderful that belongs to this king: wonderfully does He counsel and comfort; wonderfully He helps to acquire and conquer, and all this in suffering and want of strength. (Luther, Jen. germ. Tom. III. Fol. 184 b.). ” “He uses weakness as a means of subduing all things to Himself. A wretched reed, a crown of thorns and an infamous cross, are the weapons of this almighty God, by means of which He achieves such great things. In the second place, He was a hero and conqueror in that just by death, He robbed him of his might who had the power of death, i.e., the devil (Heb_2:14); in that He, like Samson, buried His enemies with Himself, yea, became poison to death itself, and a plague to hell (Hos_13:14) and more gloriously resumed His life so freely laid down, which none of the greatest heroes can emulate.”—Rambach.
17. On Isa_9:18 (19) sqq. True friendship can never exist among the wicked. For every one loves only himself. Therefore they are enemies one of another; and they are in any case friends to each other, only as long as it concerns making war on a third party.
Isaiah 10-18. On Isa_10:4. (Comp. the same expression in chap. 10). God’s quiver is well filled. If one arrow does not attain His object, He takes another, and so on, until the rights of God, and justice have conquered.
19. On Isa_10:5-7. “God works through men in a threefold way. First, we all live, move and have our being in Him, in that all activity is an outflow of His power. Then, He uses the services of the wicked so that they mutually destroy each other, or He chastises His people by their hand. Of this sort the Prophet speaks here. In the third place, by governing His people by the Spirit of sanctification: and this takes place only in the elect.”—Heim and Hoffmann.
20. On Isa_10:5 sqq. “Ad hunc, etc. Such places are to be turned to uses of comfort. Although the objects of temptation vary and enemies differ, yet the effects are the same, and the same spirit works in the pious. We are therefore to learn not to regard the power of the enemy nor our own weakness, but to look steadily and simply into the word, that will assuredly establish our minds that they despair not, but expect help of God. For God will not subdue our enemies, either spiritual or corporal, by might and power, but by weakness, as says the text: my strength is made perfect in weakness.” (2Co_12:9).—Luther.
21. On Isa_10:15. “Efficacia agendi penes Deum est, homines ministerium tantum praebent. Quare nunc sibilo suo se illos evocaturum minabatur (cap. Isa_5:26; Isa_7:18); nunc instar sagenae sibi fore ad irretiendos, nunc mallei instar ad feriendos Israelitas. Sed praecipue tum declaravit, quod non sit otiosus in illis, dum Sennacherib securim vocat, quae ad secandum manu sua et destinata fuit et impacta. Non male alicubi Augustinus ita definit, quod ipsi peccant, eorum esse; quod peccando hoc vel illud agant, ex virtute Dei esse, tenebras prout visum est dividentis (De praedest Sanctt.).”—Calvin Inst. II. 4, 4.
22. On Isa_10:20-27. “In time of need one ought to look back to the earlier great deliverances of the children of God, as to the deliverance of Israel out of Egypt, or later, from the hand of the Midianites. Israel shall again grow out of the yoke.”—Diedrich.
Isaiah 11-23. On Isa_11:4. “The staff of His mouth.” “Evidence that the kingdom of Christ will not be like an earthly kingdom, but consist in the power of the word and of the sacraments; not in leathern, golden or silver girdles, but in girdles of righteousness and faith.”—Cramer.
24. On Isa_11:10 sqq. If the Prophet honors the heathen in saying that they will come to Christ before Israel, he may be the more readily believed, when Isa_11:11 sqq., he gives the assurance that the return out of the first, the Egyptian exile, shall be succeeded by a return out of the second, the Assyrian exile, (taking this word in the wider sense of Isaiah). It is manifest that the return that took place under Zerubbabel and Ezra was only an imperfect beginning of that promised return. For according to our passage this second return can only take place after the Messiah has appeared. Farthermore, all Israelites that belong to “the remnant of Israel,” in whatever land they may dwell, shall take part in it. It will be, therefore, a universal, not a partial return. If now the Prophet paints this return too with the colors of the present (Isa_11:13 sqq.), still that is no reason for questioning the reality of the matter. Israel will certainly not disappear, but arise to view in the church of the new covenant. But if the nation is to be known among the nations as a whole, though no more as a hostile contrast, but in fraternal harmony, why then shall not the land, too, assume a like position among the lands? But the nation can neither assume its place among nations, nor the land its place among lands, if they are not both united: the people Israel in the land of their fathers.
25. On Isaiah 11 “We may here recall briefly the older, so-called spiritual interpretation. Isa_11:1-5 were understood of Christ’s prophetic office that He exercised in the days of His flesh, then of the overthrow of the Roman Empire and of Antichrist, who was taken to be the Pope. But the most thorough-going of those old expositors must acknowledge, at Isa_11:4, that the Antichrist is not yet enough overthrown, and must be yet more overthrown. If such is the state of the case, then this interpretation is certainly false, for Isa_11:4 describes not a gradual judgment, but one accomplished at once. There have been many Antichrists, and among the Popes too, but the genuine Antichrist described 2 Thessalonians 2, is yet to be expected, and also the fulfillment of Isa_11:4 of our chapter. Thereby is proved at the same time that the peaceful state of things in the brute world and the return of the Jews to their native land are still things of the future, for they must happen in that period when the Antichristian world, and its head shall be judged by Christ. But then, too, the dwelling together of tame and wild beasts is not the entrance of the heathen into the church, to which they were heretofore hostile, and the return of the Jews is not the conversion of a small part of Israel that took place at Pentecost and after. The miracles and signs too, contained in Isa_11:15-16 did not take place then. We see just here how one must do violence to the word if he will not take it as it stands. But if we take it as we have done, then the whole chapter belongs to the doctrine of hope (Hoffnungslehre) of the Scripture, and constitutes an important member of it. The Lord procures right and room for His church. He overthrows the world-kingdom, together with Antichrist. He makes of the remnant of Israel a congregation of believers filled with the Spirit, to whom He is near in an unusual way, and from it causes His knowledge to go out into all the world. He creates peace in the restless creatures, and shows us here in advance what more glorious things we may look for in the new earth. He presents to the world a church which, united in itself, unmolested by neighbors, stands under God’s mighty protection. All these facts are parts of a chain of hope that must be valuable and dear to our hearts. The light of this future illumines the obscurity of the present; the comfort of that day makes the heart fresh.” Weber, der Prophet Jesaja, 1875.
Chap. 12–26. On Isa_12:4 sq. “These will not be the works of the New Testament: sacrificing and slaying, and make pilgrimage to Jerusalem and to the Holy Sepulchre, but praising God and giving thanks, preaching and hearing, believing with the heart and confessing with the mouth. For to praise our God is good; such praise is pleasant and lovely” (Psa_147:1). Cramer.
27. On Chap. 12 “With these words conclude the prophetic discourses on Immanuel. Through what obscurity of history have we not had to go, until we came to the bright light of the kingdom of Christ! How Israel and the nations had to pass through the fire of judgment before the sun arises in Israel and the entire gentile world is illumined! It is the, same way that every Christian has to travel. In and through the fire we become blessed. Much must be burnt up in us, before we press to the full knowledge of God and of His Son, before we become entirely one with Him, entirely glad and joyful in Him. Israel was brought up and is still brought up for glory, and we too. O that our end too were such a psalm of praise as this psalm!” Weber, Der Pr. Jes. 1875.
Footnotes:
[22]Heb. in, or among.
[23]Destruction is determined, extending wide righteousness.
[24]Or, in.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain The effect on the "remnant" (contrasted with the Assyrian…
The effect on the "remnant" (contrasted with the Assyrian remnant, Isa 10:19); namely, those who shall be left after the invasion of Sennacherib, will be a return from dependence on external idolatrous nations, as Assyria and Egypt (Kg2 18:21; Kg2 16:7-9), to the God of the theocracy; fulfilled in part in the pious Hezekiah's days; but from the future aspect under which Paul, in Rom 9:27-28 (compare "short work" with "whole work," Isa 10:12, here), regards the whole prophecy, the "remnant," "who stay upon the Lord," probably will receive their fullest realization in the portion of Jews left after that Antichrist shall have been overthrown, who shall "return" unto the Lord (Isa 6:13; Isa 7:3; Zac 12:9-10; Zac 14:2-3; Zep 3:12).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain The Remnant of Israel — a parenthetic section —…
The Remnant of Israel — a parenthetic section — Isa_10:20-23.
20. With the small remnant of an almighty avenging power on Assyria, the prophet now compares the remnant of Israel. Here too is a picture in space of the truly good in the whole of Israel, perhaps prominently of Ephraim, (as with this section of Israel the prophet began this chapter,) but of Judah as well.
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The remnant… escaped — See 2Ch_30:6. When Ephraim was despoiled as a nation there were still remaining many Israelites whom Hezekiah invited to join in worship at Jerusalem. These may be intended in the above words. Yet Isa_11:16 shows that brief period of repentance to be an historical type of a larger restoration.
Stay — Depend for support in national emergencies. Israel looked to Syria as against Judah, and was foiled in its object. Had it stayed on Jehovah it would not have had the catastrophe from Assyria. But the lesson is even more important here for Judah at this time. Both the prophetically-seen remnants of Israel and Judah will have so heeded the lesson as no more again to stay upon him that smote them, but henceforth on the Lord.
In truth — Honestly, sincerely, never again to be inveigled into disregard of Jehovah. Assyria’s judgment on Israel, and Babylon’s on Judah, yet to come, will thus become Israel’s salvation.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 20. such as are escaped] cf. ch. Isa_4:2.
20. such as are escaped] cf. ch. Isa_4:2.
shall no more again stay (themselves) upon him that smote them] an allusion to the Assyrian alliance contracted by Ahaz (2Ki_16:7 ff.), a policy, however, whose evil consequences were not fully realised till the reign of Hezekiah. From the false situation in which the nation was then placed no escape was possible except by the intervention of Jehovah. After that deliverance the survivors shall adopt the attitude, consistently advocated by Isaiah, of steadfast reliance on Jehovah alone; they shall stay (themselves) upon Jehovah, the Holy One of Israel, in truth (in faithfulness).
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20–23. The conversion of the survivors of Israel.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (20) The remnant of Israel . . .—For the…
(20) The remnant of Israel . . .—For the remnant of Assyria there is as yet no word of hope. (See, however, Isa_19:23.) For that of Israel, the prophet, falling back on the thought embodied in the name Shear-jashub (see Note on Isa_7:3), predicts a brighter future.
Shall no more again stay upon him that smote them.—The smiter is the king of Assyria, whose protection Ahaz and his counsellors had courted instead of trusting in the Holy One of Israel. Their experience of the failure of that false policy should lead them to see that faith in God was, after all, the truest wisdom.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 20-34. CONSOLATION FOR THE FAITHFUL IN ISRAEL. The…
Vers. 20-34. CONSOLATION FOR THE FAITHFUL IN ISRAEL. The destruction of Assyria shall be followed how soon, is not said by the return of a "remnant of Israel," not so much to their own land, as to God (vers. 20, 21). The remnant, however, shall be but a remnant judgment shall have overtaken the balk of the people (vers. 22, 23). Still, there is reason for the faithful to take courage and be of good heart; Assyria will shortly receive a check (vers. 24-27) when her armies swoop upon Jerusalem, God will swoop down on her (vers. 28-34).
In that day; i.e. "at that time the time of the destruction of Assyria. The remnant of Israel. (see Isa_1:9) Isaiah had indicated his firm belief in the existence of this faithful remnant and its return, in the name which he had given to his son, Shear-Jashub (see note Isa_7:3). The escaped. Those who escape from the destruction to be caused by the Assyrian invasion. Shall no more again stay upon him that smote them. We are told in the Second Book of Chronicles (2Ch_28:23) that Abaz "sacrificed to the gods of Damascus which smote him and we know that he also trusted to Tiglath-Pileser, who "distressed him and strengthened him not". (2Ch_28:21) Among the "remnant" there shall be no such mistaken confidences. But shall stay upon the Lord; i.e. "shall put their trust in God; and him only". (comp. 2Sa_22:19 Psa_18:18)
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Vers. 20-23. Departure and return.
The passage suggests
I THAT THOSE WHO KNOW GOD WELL MAY BE INDUCED TO FORSAKE HIM. Israel had been well taught of God; had been carefully and constantly instructed in Divine truth; had received some lessons which might well have been deeply planted in the mind. Yet Israel forsook Jehovah; ceased to trust in his delivering arm, and sought alliance with Assyria. So we, who should know much better, forsake the Lord, of whose power, faithfulness, and love we have learned so much. Instead of finding our joy and our heritage in his service and friendship, we resort to the fascinations of a seductive world; instead of relying on his promised succor, we have recourse to human help or to material securities.
II THAT EVERY EARTHLY REFUGE PROVES TO BE PRECARIOUS. Resting on Assyria, Israel was only "staying upon him that smote them." The staff on which they leaned proved to be a rod that bruised them. So has it been, again and again, with national and political alliances. So is it with our individual confidences in earth rather than in heaven. The material securities fail us; the ship sinks, the bank breaks, the mine is exhausted, the company is defrauded and has to be wound up, trade declines, and our earthly prop is gone. The human help we built upon disappears; our friend sickens, or he is killed in the fatal accident, or he is himself stripped and helpless, or he is estranged from us and discards us. Our hope becomes our disappointment, our pride becomes our shame; we have been staying on that which smites us. (see Jer_17:5 Psa_118:6-9 Isa_31:1)
III THAT GOD AWAITS THE RETURN OF HIS PEOPLE TO HIMSELF. "They shall stay upon the Lord;" "The remnant shall return unto the mighty God" (vers. 20, 21). Not only was God not unwilling that his people should return unto him, but he sent them their adversity in order that they might see their folly and incline their hearts unto himself.
1. God is grieved at our departure from himself, but he is willing to welcome us back.
2. He sends the adversity which is suggestive of our return. When the dark hour comes, when the soul sits desolate, when our heart is wounded by the very hand which we hoped would help and heal us, in that day may we hear the voice of the Father we have forsaken, calling to us and saying, "Return unto me;" "I will heal your backslidings, I will love you freely. C.
Staying upon the Holy One.
The remnant of Israel, and the escaped of the house of Jacob, shall no longer rely upon smiter, but shall rely upon Jehovah, Israel"s Holy One, in faithfulness" (Cheyne"s translation). The point of the verse is that the remnant of Israel is thoroughly weaned from its false confidences, and returns to the true God. The only hope for preserving the liberties of Judah, Israel, and Syria was for them to combine against the growing power of Assyria. But, instead of that, Israel and Syria combined against Judah, and so both weakened their own hands, and drove Judah to seek the help of Assyria, which inevitably hastened the overthrow of all the three kingdoms. However politic the appeal of Judah to Assyria might seem to be, it was utterly unworthy of the people of Jehovah, who had so often proved his faithfulness and power; so they had, by bitter experience, to learn that they should "cease from man," and trust wholly in the living God. (Jer_17:5-8) "Their experience of the failure of that false policy should lead them to see that faith in God was, after all, the truest wisdom." From this we learn for ourselves that the sanctified experiences of our life will bring about the same results; self-trusts, and trusts in man, will be wholly broken down, and trust in God will be fully established. We may dwell on the following stages in the experience of life.
I I CAN. This expresses the spirit of confidence, conscious strength, and hopefulness which characterizes youth. Nothing seems to be impossible. Life must yield its best to energy.
II I WILL This is man"s first effort to meet the sense of failure. Things will not go just as he wishes. He cannot attain all he can desire. But at first he will not admit this. So he calls on will to buttress ability, and make united effort to master disability. The very energy of man"s will is a half-confession of man"s weakness.
III I CANNOT. This is the issue of the strife, sooner or later, for every man. Strength and will try hard to shape life otherwise than God appoints; and however cheering temporary successes may prove, every year brings its disappointments and its distresses, and at last the cry rises, more or less bitterly, "It is not in man that walketh to direct his steps.
IV I CAN, THROUGH HIM WHO STRENGTHENETH ME. This is the right issue of human experience. The great life-lesson. The teaching of God"s Spirit. The meetness for the heavenly service. Untried trust is only profession. Experience brings us to staying upon the Holy One. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain The remnant shall return
Isa_10:20-23
The remnant shall return
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A remnant shall turn
(Isa_10:21):--Thus shall be fulfilled the prophecy embodied in the name of Isaiahs son, Shear-jashub.
(Prof. J. Skinner, D. D.)
A happy conversion
Consider--
I. WHAT IS SAID OF THEIR FORMER ERROR. When it is said that they shall no more stay upon him that smote them, it surely implies that they had done this before: this was their error.
1. They had exercised an improper dependence.
2. Their dependence had been disappointed.
3. Their folly was to be corrected by their Sovereign.
II. WHAT IS SAID OF THEIR RENEWED EXPERIENCE. Shall stay upon the Lord, etc.
1. It is an enlightened confidence. It is foolish to trust without inquiry, and to refuse to trust the trustworthy.
2. Their confidence is very extensive. It covers all times; all events that can awaken our anxiety; all that appertains to life and godliness, etc.
3. It is a blessed confidence.
III. THE REALITY OF THEIR CHANGE. In truth. That is the important thing. This confidence is distinguishable--
1. From mere pretensions.
2. From imaginary confidence. (W. Jay.)
Adversity may reach the hard heart
The four seasons once determined to try which could quickest reach the heart of a stone. Spring coaxed the stone with its gentle breezes, and made flowers encircle it, and trees to shoot out their branches and embower it, but all to no purpose. The stone remained indifferent to the beauties of the spring, nor would it yield its heart to its gentle caresses. Summer came next, and caused the sun to shine on the stone, hoping to melt its obdurate heart; but though the surface of the stone grew warm it quickly became cold again when not under the influence of the summer suns rays. Summer thus being unable by any degree of warmth to penetrate the flinty nature of the stone, gave place to autumn. Believing that the stone had been treated with too much kindness, the autumn withered the flowers and stripped the trees of their leaves and threatened and blustered; but still the stone remained impassive. Winter came next. First it sent strong winds which laid the stone bare; then it sent a cold rain, and next a sharp frost, which cleaved the stone and laid hare its heart. So many a heart which neither gentleness, warmth, nor threats can touch is reached by adversity. (Nyes Anecdote.)
Gods two-fold work on Judah
The prophet had said (Isa_10:12), that the Lord would perform His whole work upon Mount Zion and upon Jerusalem, by Sennacheribs invading the land. Now here we are told what that work should be, a two-fold work--
I. THE CONVERSION OF SOME, to whom this providence should be sanctified, and yield the peaceable fruit of righteousness, though for the present it was not joyous but grievous. This remnant of Israel is said to be such as are escaped of the house of Jacob, such as escaped the corruptions of the house of Jacob, and kept their integrity in times of common apostasy. Therefore they escape the desolations of that house.
1. This remnant shall come off from all confidence in an arm of flesh; this providence shall cure them of that; they shall no more again stay upon him that smote them. Sufferings teach caution. They have learned, by dear-bought experience, the folly of leaning upon that staff as a stay to them which my perhaps prove a staff to beat them (Hos_14:3).
2. They shall come home to God, to the Mighty God, one of the names given to the Messiah (Isa_9:6), to the Holy One of Israel. They shall return to God and shall stay upon Him. Those only may with comfort stay upon God that return to Him.
II. THE CONSUMPTION OF OTHERS. They shall be wasted away by this general decay in the midst of the land. Observe--
1. It is a consumption of Gods own making.
2. It is decreed, not the product of a sudden resolve. It is particularly appointed how far it shall extend, how long it shall continue, who shall be consumed by it and who not.
3. It is an overflowing consumption, that shall overspread the land, and like a mighty torrent or inundation, bear down all before it.
4. Though it overflows, it is not at random, but in righteousness. (Matthew Henry.)
The remnants of society
Did you ever ponder the disintegrations that are going on in human society? The number of those who fall out of the ranks of society is infinitely greater than the number of those who ever fell out of any army that was gathered on the field of battle. We usually take statistics of the prosperous men in society. But who stands to take an accurate account of all the weak? Who cares for the remnants of society? God does. Let us look at some of these remnants.
1. Those who are broken in health, and are utterly turned away, by that reason, from all that they sought. They count as ciphers. The only thing they seem to be good for is to serve as memorials of a mothers patience, of a sisters goodness, or of a wifes fidelity. How many men are like a man-of-war, that is staunchly built of the best material, but that on its first voyage is so handled by the winds and waves that it becomes unmanageable, and makes haste to come to port again, and anchors at the navy yard, and is an old receiving hulk for the rest of its days!
2. Then, how many remnants there are in society on account of the misapplication of their powers and their utter failure therefrom. How many second and third-rate men there are who undertake to perform functions which require the exercise of the faculties in their best estate.
3. Then there are remnants from the overtaxing of men who are adapted to their work, but have not the endurance which their circumstances require. There are some men who, when they break down, are like those who ride in low waggons, and who if the waggon breaks do not fall far, but can get up and mend it, and go on; but there are other men who when they break down are like those who cross a dark chasm on a high bridge, and who, if the bridge break, fall a great distance into the stream below, and have no power to get backs, and repair the damage and proceed on their journey.
4. A great many more persons break down from a secret mismanagement of themselves. I see men who use more wind to waft a cookie boat across a pond than would be required to carry a man-of-war across the sea.
5. Besides these, who are perpetually breaking down and falling in the rear, are those who violate the laws of society; who are detected, and convicted, and branded with shame. I think the most piteous thing in the world is to see a man, no worse than we are, who, under the influence of company, or through temptation, has committed s great wrong, and has been branded by society. His life is not worth anything after that. For the laws of society are like the laws of a fort, which when a man is inside defend him against all attack, but which when he is outside open all the artillery of the fort upon him if he attempts to get back. Many men have a conscience under a prison jacket. God judges with the justice of love, and not with the injustice of hatred. To all those who are cast down and suffering, I say, There is a God that is sorry for you. Beware, then, of desperation. If you have failed for this life, do not fail for the other too. There is very much that my yet be done, even in the afternoon and twilight of mens lives, if they are hopeful and active. (H. W. Beecher.)
Remnants
Think a moment of what is meant by a remnant. It does not mean simply a few; neither does it mean merely the last things; though it includes both of these ideas. When one has cut out a garment from a web of cloth there is a selvedge, there ate the side pieces, of curious shapes, and there is at last the tail piece--a little hit left. The main and best parts have been taken out and used. Although they are of as good substance as the rest, there are these edges, the intermediate bits, and the final remaining part; and all these are called the remnants. They are not exactly waste, but they are parts that are left over after the good has been principally taken out. Out of no carpenters shop does the timber ever come as large as it went in. The chips, the shavings, the slabs, the edges, the intermediate pieces--they are the remnants of the carpenters work--the parts which have not been used up for commercial objects. Look in upon a household after all the children have been fed, after all the servants have eaten, and the table is cleared off, and see what is left. See the hones; the gristle; the scraps of meat that are stringy and not easily chewed; the bits of potato; the pieces of confection; the heap of fragments. These are the remnants of the meals. Look at the remnant in the harvest--all those stray stalks of wheat in the blackberry edges of the uncomely farm; all those that have fallen by the way; the gleanings; the refuse of the field. So, in all the phases of society--in the army, in the navy, in business circles, in the household, everywhere--there is a remnant constantly coming up. It is the portion which is left after the better or more favoured has been culled out and used. (H. W. Beecher.)
Societys treatment of the weak
Who thinks of the poor and fallen? Society! The most bungling work society ever does in this world, it does when it attempts to be merciful Society is a machine, at best of patches and expedients. When men fall out of their places, and need to be tenderly dealt with, then the hands of society are clumsier to deal with than a louts, a yeomans hand, in the field, is clumsy to take care of the newborn babe. (H. W.Beecher.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Isa_10:20. And it shall come to pass, &c.
A HAPPY CONVERSION
Isa_10:20. And it shall come to pass, &c.
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Consider,
1. What is said of their former error. When it is said that they “shall no more stay upon him that smote them,” it surely implies that they had done this before: this was their error. They had stayed upon another—upon Assyria as a refuge and defence against the confederacy that threatened Ahaz (chap. Isa_7:1-12, Isa_8:4-9), just as at other times they relied upon Egypt as a defence against Assyria,—and they were to be delivered from this tendency to trust in human help, and were to be taught to “stay upon the Lord, the Holy One of Israel, in truth.” Three things are here implied and expressed.
1. They had exercised an improper dependence. To this we are all naturally prone. We need help, and are apt to seek it in some creature rather than in the Creator. The evil of this course is, that thus we are kept away from God (H. E. I., 169–177).
2. Their dependence had been disappointed. That on which they stayed, not only failed them, it injured them (2Ch_28:20; Jer_17:5-6). Creature confidence brings a curse upon us in two ways.
(1) By disappointments (Pro_23:5; Psa_62:9; Psa_146:3-4; Isa_2:22).
(2) By Divine rebukes (Jer_2:17-19; Jon_4:6-7).
3. Their folly was to be corrected by their sovereign. They were to be taught wisdom by the things they suffered. But, alas! men often harden themselves against even such instruction (Isa_9:13; Jer_5:3; Amo_4:6-11). Here we see the depravity of human nature in rendering inefficacious all these Divine chastisements. When this is the case, there is a danger of one of two things: either that God in anger will throw down the rod (Hos_4:17), or that He will fulfil His own threatenings (Lev_26:21; Lev_26:23-24; Lev_26:27-28; H.E.I., 145–147). God has a merciful design in all your crosses, trials, and afflictions (H.E.I., 56–74). When this is accepted, and afflictions thus sanctified, the penitent sufferer will put his trust in God only. Thus the prodigal was starved back. “He began to be in want”—and it was a blessed want that led him to think of his father’s house, and resolved him to return. You have no reason to complain when your earthly props are taken away, if thus you are induced to take fresh hold of God.
II. What is said of their renewed experience. “But shall stay upon the Lord, the Holy One of Israel.” Glance at three views of it. I. It is an enlightened confidence. Confidence is the offspring both of ignorance and wisdom; ignorance leads some persons to entrust precious deposits to strangers or to villains, but the wise man seeks first to know those in whom he is asked to trust. It is foolish to trust without inquiry, and to refuse to trust the trustworthy. The Christian stays himself upon God, because he has ascertained what His character is (Psa_9:10; 2Ti_1:12).
2. Their confidence is very extensive. It covers all times (Psa_62:8; Isa_26:4); all events that can awaken our anxiety; every condition in which we can be found; all that appertains to life and godliness, not only grace, but glory; not only our journey’s end, but also the way. Thus it should be with us, but it is not always so. Strange to say, while we readily trust God for eternal life, we often find it difficult to trust Him for what we need in this life. How foolish is this (Rom_8:32; Psa_84:11)!
3. It is a blessed confidence (Pro_29:25; Psa_125:1; Isa_26:3; Jer_17:7-8; H.E.I., 1191–1934; P.D., 1157, 1160).
III. The reality of their change. “They shall stay upon the Lord, the Holy One of Israel, in truth.” That is the important thing (Psa_51:6). This confidence is distinguishable, 1, from mere pretensions. There are those who profess to know God, but in works deny Him. It seems strange that persons should act the hypocrite here, for what do they gain (Job_20:5; Job_27:8)?
2. From imaginary confidence. Persons may not endeavour to deceive others, yet they may deceive themselves (Pro_30:12). How unreal may be the confidence that seems most assured. (Comp. Mar_14:27-31, with Mar_14:50.) Therefore—
“Beware of Peter’s word,
Nor confidently say,
I never will deny Thee, Lord,
But grant, I never may.”
William Jay: Sunday Evening Sermons and Thursday Evening Lectures, pp. 290–296.
THE REMNANTS OF SOCIETY
Isa_10:20-23. And it shall come to pass in that day, that the remnant of Israel, &c.
We can hardly understand such language as this, because in our national life and personal history we have never been subject to those strange mutations which befell the kingdom of Israel. We can hardly understand what it means where a whole nation is torn up by the roots, and carried away into a foreign land; and where, by and by, in the capricious mood of some despot, a portion of them are allowed to go back again,—a mere fragment. For in the carrying away of a million people, how many perish! And when a few are gathered together, and they turn to go back, how much is this remnant to be pitied! Wandering from place to place in the promised land, crossing the Jordan, finding a heap where once there was a flourishing city, drawing near to the home of their ancestry and finding it in the hands of foreigners, themselves regarded as intruders and outcasts, what a harrowing experience theirs must be!
It was under such circumstances as these that the prophets did their chief work. It was one of their principal functions to encourage a nation plunged into profound despondency. In this chapter, the prophet, with words of cheer, and with an inexpressible richness of imagery, comforts the poor, despoiled band of people, and makes them feel that the hand of power shall not for ever be so strong against them.
Looked at in its interior spirit, as God meant that it should be viewed, is it not calculated to encourage and comfort people who are in desolateness and distress? Think what is meant by “a remnant.” It does not mean simply a few; neither does it mean merely the last things; though it includes both these ideas. There are “remnants” in the tailor’s shop, in the carpenter’s shop, in the household after a meal, in the harvest field—the waste and refuse that is left after the main and best parts have been taken away and used. So, in all the phases of society there is a remnant constantly coming up; it is the portion which is left after the better or more favoured have been culled out and used; the unsuccessful men, and the men who have broken down; and it is in respect to the remnants of society that I am going to speak this morning.
Consider God’s great tenderness towards the remnant of His people.… Did you ever think of the remnants of society—how numerous they are, and how much they are to be pitied? We are observant of the prosperous and successful, but who cares for the remnants of society? God does!
Let us look at some of these remnants. I. Those who are broken in health, and are utterly turned away by that reason from all that they sought. How many they are! How full of sorrow is their lot! By accident or disease suddenly rendered useless! Like a ship cast upon the land, where the sun beats upon it, and the heat shrinks and cracks it, and opens the seams wider and wider, till by and by it drops to pieces. So it is their pitiful lot to be able to do nothing but wait for the end. II. Those who have misapplied their powers, and consequently have failed. How many give themselves to professions for which they are utterly unfit! Every day men are ruined because they do not know what they are, nor what they are set to do, and are not willing to do the things which they could do, but are aspiring to do the things which they are not fitted for. III. Men who were adapted to their work, but who were overtaxed, and who had not the en durance which their circumstances required. Hundreds of men, under the intense strain of modern society, break down; and then all is gone so far as they are concerned. IV. A great many more break down from a secret mismanagement of themselves. They live in neglect or violation of the simplest and most fundamental laws of health, or they indulge in vices that are destructive. V. Those who have violated the laws of society, and have been detected, convicted, and branded with shame. It is scarcely possible for such men, however earnestly and honestly they may desire it, to be anything else than mere “remnants” in society.
1. In regard to all those who are in this great struggling mass—the remnants of society—I have to say: Take pity on them; have compassion on them; do something to rescue, to strengthen, to cheer some of them.
2. To all who are cast down and suffering, I say, There is a God who is sorry for you. If men disown you, God thinks of you, and will succour you. Beware, then, of desperation. Do not throw yourselves away. Though all else should be against you, God is for you. There is immortality—seek for that. There is a bright and blessed manhood just beyond. If you have failed for this life, do not fail for the other too. There is very much that may yet be done, even in the afternoon and twilight of men’s lives, if they are hopeful and active. Do not give yourselves over to complaining and mourning Be patient. However low you may have got, you have not got as low as Christ was when He died a death of shame and contumely for us. Shall the servant be greater than his Lord? Be patient. It cannot be long before God’s angel shall come, and then your troubles shall be over. Pluck up your courage. Wait. And if need be, suffer, and suffer patiently to the end. Let everything go but this: “God loves me; heaven waits for me;” and in that hope stand. Though the world perish around you, stand, comforted and cheered by the confidence that God cares for you as the remnants of His Israel (H. E. I., 958–961, 2310, 2311, 4015–4018).—Henry Ward Beecher: Christian World Pulpit (vol. iii. p. 43).
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain that day
that day
"That day": often the equivalent of "the day of the Lord" Isa 2:10-22; Rev 19:11-21. The prophecy here passes from the general to the particular, from historic and fulfilled judgments upon Assyria to the final destruction of all Gentile world-power at the return of the Lord in glory. (See "Armageddon,"; Rev 16:14; Rev 19:21 "Times of the Gentiles,"; Luk 21:24; Rev 16:19, "The great tribulation,"; Psa 2:5; Rev 7:14, and (See Scofield "Isa 13:19")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Redemption of the Remnant of Israel
The Redemption of the Remnant of Israel
v. 20. And it shall come to pass in that day, the time to which the entire Old Testament looked forward, the Messianic period, that the remnant of Israel, and such as are escaped of the house of Jacob, the true spiritual Israel, the people of God, whom He has chosen from among the nations, shall no more again stay upon him that smote them, placing their confidence in Assyria, the nation to whom the kings of both Israel and Judah turned time and again, but shall stay upon the Lord, the Holy One of Israel, in truth, making Him alone the full basis of their trust.
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v. 21. The remnant shall return, even the remnant of Jacob, unto the mighty God, being converted to God in Jesus Christ, together with the elect from the heathen nations.
v. 22. For though thy people, Israel, be as the sand of the sea, a countless multitude, yet a remnant of them shall return, unfortunately only a remnant, the great mass being blinded and obdurate, Rom 9:27; the consumption decreed shall overflow with righteousness, literally, "destruction is firmly decided upon, righteousness coming along as a flood. " God’s punitive justice overflows and submerges the unrepentant mass of the people in the judgment of destruction decreed upon it.
v. 23. For the Lord God of hosts shall make a consumption, even determined, literally, "and that which is decreed," in the midst of all the land. There is no escaping the wrath of the Lord when once He sets the machinery of destruction in motion, when He begins to carry out His decree of everlasting punishment upon His enemies, for the judgment upon Israel is merely a preliminary act and the beginning of the Last Judgment.
v. 24. Therefore, because the Lord will judge and destroy the unbelieving world, thus saith the Lord God of hosts, in a call full of reassuring comfort, O My people that dwellest in Zion, the true Church of God, dwelling in His merciful presence, be not afraid of the Assyrian, the oppressor typifying all the enemies of the Lord and His Church; he shall smite thee with a rod, with tyrannical behavior, and shall lift up his staff against thee, like an overseer of slaves, after the manner of Egypt, when the children of Israel were in the house of bondage and suffered severely from their oppressors. In the midst of all these afflictions the believers should not let fear and terror possess their hearts.
v. 25. For yet a very little while, 1Pe 1:6, and the indignation shall cease, God’s people being delivered from the enmity of the godless, and Mine anger in their destruction, rather, "My wrath has the object to destroy them," the enemies of His Church, to wear them down to nothing.
v. 26. And the Lord of hosts shall stir up a scourge for him, brandishing it over Assyria, according to the slaughter of Midian at the rock of Oreb, when Gideon’s forces annihilated the army of the Midianites, Jdg 7:25; and as His rod was upon the sea, namely, when Moses stretched out his hand over the Red Sea and parted it for the safe passage of the children of Israel, Exo 14:26, so shall He lift it up after the manner of Egypt, lifting Assyria up and dashing it to pieces as He destroyed the forces of Pharaoh.
v. 27. And it shall come to pass in that day, in the time of the Messiah’s reign, that his burden shall be taken away from off thy shoulder and his yoke from off thy neck, the Lord Himself taking away the oppression of Assyria, of all the enemies of the Church, and the yoke shall be destroyed because of the anointing, rather, on account of the fat. The picture is that of an ox who becomes so fat and strong in spite of the yoke laid upon him that he breaks the yoke on his neck to pieces. Thus the Church is to overcome the world by strength from within. Thus the deliverance of the Church is described as it begins in and with Immanuel, and as it is completed on the Last Day, the day of redemption. The prophet now, in a very vivid picture, describes the progress of the Assyrians in attacking Jerusalem, and their complete destruction by Jehovah.
v. 28. He, the Assyrian and his army, is come to Aiath, hardly ten miles northeast of Jerusalem, he is passed to Migron, a hamlet still nearer to the capital; at Michmash he hath laid up his carriages, leaving the baggage in order to move forward with greater speed;
v. 29. they are gone over the passage, a deep, rough ravine, now known as the Wady-es-Suweinit; they have taken up their lodging at Geba, rather, "Let Geba be our lodging!" halting only for the night; Ramah, the home of Samuel, is afraid; Gibeah of Saul is fled, its inhabitants forsaking their city in terror.
v. 30. Lift up thy voice, crying in consternation over the impending calamity, O daughter of Gallim, the inhabitants of another village in the path of the Assyrian army; cause it to be heard unto Laish, the shrieks of terror echoing far and wide through the country. O poor Anathoth! only three-fourths of an hour distant from Jerusalem and therefore bound to suffer from the enemies.
v. 31. Madmenah is removed, the people forsaking their homes; the inhabitants of Gebim gather themselves to flee.
v. 32. As yet shall he remain at Nob that day, a hill to the north of Jerusalem, overlooking the city, which the enemy would reach that very day; he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem, all ready for the attack which would surely bring ruin to the capital. Thus Assyria, typifying the army of the ungodly, the enemies of the Church, is here pictured as going forward to the attack with an irresistible force, and the doom of the city, of the Church of Christ, seems to be impending. But here the Lord interferes.
v. 33. Behold, the Lord, the All-powerful, the Lord of hosts, shall lop the bough with terror, cutting them down as branches are felled with an ax; and the high ones of stature shall be hewn down, and the haughty shall be humbled, all their plans being foiled at the very moment when they seemed to mature according to calculation.
v. 34. And He, the Lord in His avenging wrath, shall cut down the thickets of the forest with iron, with a sharp instrument of destruction, and Lebanon, the name under which all the hostile forces are comprehended, shall fall by a Mighty One, by Him who possesses the majesty of the almighty and eternal God, who is both the Defender and the Deliverer of His Church. It is He also, who on the last day will change the Church Militant into the Church Triumphant.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On that day
On that day
This refers to the time when God does the things that are described in Isaiah 10:16-19. AT: "At that time" (See: Idiom)
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that has escaped
The meaning can be made explicit. AT: "that has escaped from the army of Assyria" (See: Assumed Knowledge and Implicit Information)
will no longer rely on the one who defeated them
"will no longer rely on the king of Assyria, who harmed them"
Holy One
See how you translated this in Isaiah 1:4.
translationWords
remnant
Israel
Jacob
Yahweh
Holy One
might
God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 10:20-27 In the midst of Assyrian oppression, there was…
10:20-27 In the midst of Assyrian oppression, there was hope for the remnant. This passage develops more fully the meaning of Shear-jashub, a remnant will return (10:21; see 7:3; 8:18).
10:20 left . . . the survivors: A remnant from Jerusalem barely survived, but their safety was secure because God promised to preserve them (see 1:8-9; 4:2; 6:13; 37:31-32). • All these wars would teach the Israelite remnant to no longer depend on allies such as Assyria. Instead, they would faithfully trust in the Lord (see 8:13; 17:7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.