Verse 20-23: A REMNANT WILL TRUST IN JEHOVAH

1. Ahaz, fearing the alliance of Israel and Syria (and afraid to depend on God for protection), has sought aid from Assyria -relieving his immediate distress, but setting the stage for unimagined evil, (2Ki 16:7-8).

2. When the Lord has delivered them from their oppressors the remnant of His people will have learned, in truth, that the Holy One of Israel is their only real security, (Verse 20; Isa 17:7-8; Isa 50:10; comp. 2Ch 14:11).

3. In verse 21 there is an obvious reference to “Shear-Jashub” (a remnant shall return) – the symbolic name of the prophet’s oldest son, (Isa 7:3; Isa 6:13).

4. This is a far-reaching prophecy concerning the extensive judgments whereby the covenant people (once numerous as the sands of the sea) shall be reduced to a remnant, (Verse 22; Rom 9:27-28; Isa 28:22; Dan 9:27).

5. The Lord will bring them to an end of their presumptuous wilfullness, that they may learn to trust Him and Him alone, (Verse 23; Isa 6:11-12).

Fuente: Garner-Howes Baptist Commentary

20 It shall be in that day. Returning now to the elect people, he describes the result of the chastisement which was at hand. As it is painful and disagreeable to us to endure calamities and afflictions, and as we refuse them so far as lies in our power, the Lord points out to us the result of them, that we may be taught to consider the design of them, and may thus bear more patiently: as if he had said, “You would wish that the Assyrians were driven to a great distance from you, and that you could live in comfort and safety. But consider, that this chastisement is as necessary as medicine would be for curing your diseases; for you do not acknowledge the power of God, and you withdraw your confidence from him to give it to wicked men. It is truly wretched to place the hope of salvation in enemies, and to rely on those who aim at nothing but your destruction.” In like manner, Israel relied sometimes on the Assyrians and sometimes on the Egyptians.

But shall stay upon the Lord We ought not to despise this compensation made for the diminished numbers of the people, that the small portion which survived the calamity learned to place their hope in God. Hence we see more clearly how necessary it was that God should chastise Israel. The mitigation which he holds out, that still a remnant is left, among whom the true worship of God is maintained, is fitted to yield very high consolation.

In truth. This phrase is not superfluous; for until the Lord had afflicted them, all wished to be accounted the children of Abraham — all made profession of the faith, and indiscriminately worshipped God; but it was mere pretense. Isaiah therefore reproves this hypocrisy, and says that their hope will afterwards be true and sincere when they shall have been cleansed from impostures; for although they very haughtily boasted of their confidence in God, still they continued to place their confidence in the assistance of the Assyrians. Consequently, when they shall be chastised by their hand, they will learn to trust in God alone, and will withdraw their heart from the assistance of men. Hence infer that we cannot place our confidence in God unless we altogether withhold our heart from creatures; for we ought to rely on God alone in such a manner as not to think it a hardship to renounce all other grounds of confidence. Where this perfect confidence does not exist, there is no room for truth; for the heart is divided and double. (Psa 12:2.)

Fuente: Calvin’s Complete Commentary

A HAPPY CONVERSION

Isa. 10:20. And it shall come to pass, &c.

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 anotherupon 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., 169177).

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., 145147). God has a merciful design in all your crosses, trials, and afflictions (H.E.I., 5674). 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 wantand it was a blessed want that led him to think of his fathers 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 journeys 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., 11911934; 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 Peters 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. 290296.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

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 tailors shop, in the carpenters shop, in the household after a meal, in the harvest fieldthe 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 Gods great tenderness towards the remnant of His people. Did you ever think of the remnants of societyhow 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 massthe remnants of societyI 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 immortalityseek 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 mens 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 Gods 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., 958961, 2310, 2311, 40154018).Henry Ward Beecher: Christian World Pulpit (vol. iii. p. 43).

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

4.

SALVATION OF THE REMNANT

TEXT: Isa. 10:20-27

20

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 lean upon him that smote them, but shall lean upon Jehovah, the Holy One of Israel, in truth.

21

A 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, only a remnant of them shall return: a destruction is determined, overflowing with righteousness.

23

For a full end, and that determined, will the Lord Jehovah of hosts, make in the midst of all the earth.

24

Therefore thus saith the Lord, Jehovah of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian, though he smite thee with the rod, and lift up his staff against thee, after the manner of Egypt.

25

For yet a very little while, and the indignation against thee shall be accomplished, and mine anger shall be directed to his destruction.

26

And Jehovah of hosts will stir up against him a scourge, as in the slaughter of Midian at the rock of Oreb: and his rod will be over the sea, and he will lift it up after the manner of Egypt.

27

And it shall come to pass in that day, that his burden shall depart from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed by reason of fatness.

QUERIES

a.

When would the remnant return?

b.

Who is this remnant?

c.

What was the yoke God would remove from Israels shoulder?

PARAPHRASE

Then at last, those left in Israel and in Judah will trust the Lord, the Holy One of Israel, instead of fearing the Assyrians. A remnant of them will return to the mighty God. But though Israel be now as many as the sands along the shore, yet only a few of them will be left to return at that time; God has rightly decided to destroy His people: Yes, it has already been decided by the Lord God of Hosts to consume them. Therefore the Lord God of Hosts says, O My people in Jerusalem, dont be afraid of the Assyrians when they oppress you just as the Egyptians did long ago. It will not last very long; in a little while My anger against you will end, and then it will rise against them to destroy them. The Lord of Hosts will send His angel to slay them in a mighty slaughter like the time when Gideon triumphed over Midian at the rock of Oreb or the time God drowned the Egyptian armies in the sea. On that day God will end the bondage of His people. He will break the slave-yoke off their necks, and destroy it as decreed.

COMMENTS

Isa. 10:20-23 REPENTING REMNANT: A shear, remnant of Israel would survive the Assyrian captivity. Remnant is a small leftover. In this case the left-over piece of Israel is precious to God for it is the only part of the whole nation which has repented and turned back to Jehovah. The Assyrian captivity served as a sifting experience for those who claimed to be the covenant people. The majority of the ten northern tribes (the nation of Israel) were never to return to Palestine after the Assyrian captivity. They were dispersed all over the world by being sold as slaves, etc. Some who might have returned chose to stay where they had been taken and were the ancestors of that colony of Jews we read of in Esther. That a small remnant of the ten northern tribes did return in the days of Zerubbabel and Ezra is evident from the listing of tribal names in the book of Ezra. Judah, the southern kingdom, was taken captive by the Babylonians some 120 years after Israels captivity. Then in about 536 B.C. the king of Persia, Cyrus, decreed the release of the Jews to return and rebuild their cities and temple. Jews from Israel and Judah returned as one nation. After many long years in forced exile among a vast sea of heathenism there was a sincere attitude of repentance and determination to do Gods will permeating the returning Jews. This attitude of penitence did not last long with some of the people, however, and Jewish history became one long story of the struggles of a small remnant trying to remain faithful in the face of persecution and efforts to heathenize them.

The statement A remnant shall return is in Hebrew literally, shear-jashub. This was the name of one of Isaiahs sons (Cf. Isa. 7:3) and was a sign or symbol to Ahaz that God would deliver a believing remnant. The idea is that deliverance is predicated upon ones spiritual relationship to God and not on ones national ancestry. This is the meaning of Isa. 10:22. God promised Abraham that his progeny would, physically speaking, become as numerous as the sand of the sea. But Gods spiritual promise of forgiveness, redemption and salvation was made to those who were the children of Abraham by faith (Cf. Gal. 3:1 to Gal. 4:7). Even in the days of Isaiah Gods deliverance was focused not on physical relationship but spiritual relationship. These repenting Jews who believed God as He spoke through His prophets produced a small but steadfast line of faithful descendants down through the centuries. From their heritage of faith came people like the parents of John the Baptist, Mary, mother of Jesus, the apostles and others of Jesus day. Thus the Messiah, the seed of Abraham, was produced through this faithful remnant.

Isa. 10:24-27 RESTORED REMNANT: Israel is warned and exhorted not to fear the Assyrians. The prophet bids them remember how mightily God delivered them from Egyptian bondage in the days of Moses. He also reminds them of the deliverance God wrought through the man Gideon after they had suffered years of bondage to their oppressors in the days of the judges. History proves God is able! The deliverance of God upon which man may depend is not wishful thinking. It is demonstrated time and again in history! Prophetic preaching today must take Gods deeds demonstrated in history as its fundamental and ever-recurring basis! If preaching to our age is to accomplish its goal of evangelizing the world with the gospel of Christ it must concentrate on bringing a remnant to repentance.

The term indignation in Isa. 10:25 is a technical term used by the prophets to designate the wrath of God executed in giving the covenant people over to captivity (Cf. Dan. 8:19; Dan. 11:36).

The Hebrew word shomen in Isa. 10:27 translated fatness may also be translated anointing or fertility. For this reason some commentators think this passage is messianic and points to an ultimate deliverance when all men shall have opportunity to become seed of Abraham and a part of the remnant through Christ. Other commentators hold to the translation of fatness insisting it means only that deliverance from the Assyrian will be from within Israel because of her repentance (or fatness) as well as from God or without.

QUIZ

1.

What is a remnant?

2.

How do we know a remnant of Israel returned?

3.

Did God mean the whole Jewish nation would be the remnant? Why not?

4.

What did this remnant become?

5.

Why did the prophet appeal to past history?

6.

What does the term indignation mean?

7.

How may the word fatness be otherwise translated?

Fuente: College Press Bible Study Textbook Series

(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.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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.

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.

Fuente: Whedon’s Commentary on the Old and New Testaments

3). Afterwards A Remnant of Israel the Northern Kingdom Will Turn Back to God ( Isa 10:20-23 ).

At this time Isaiah’s vision is fixed on Assyria, the mighty power of the day. He sees everything in terms of Assyria as the ‘now’, and what follows as being ‘afterwards’. It is only later that he becomes aware of the shadow of the power of Babylon. Thus what is described here is the ‘afterwards’, without any indication of how long afterwards. It is possibly spoken in the light of the destruction of Samaria and the exile of the cream of the nation of Israel in 722 BC.

Analysis.

a And it will come about in that day, that the remnant of Israel, and those who are escaped of the house of Jacob, will no more again stay on him who smote them, but will stay on Yahweh, the Holy One of Israel, in truth.

b A remnant will return, even the remnant of Jacob, to the mighty God

b But (or ‘nevertheless’, or ‘for though’) your people Israel are as the sand of the sea, a remnant of them will return.

a A consumption (destruction, a coming to an end) is determined, overflowing with righteousness, for a consummation, and that determined, will the Lord, Yahweh of hosts, make in the midst of all the earth

In ‘a’ Israel will no longer stay on him who smote them but on Yahweh the Holy One of Israel ‘in truth’, while in the parallel this will be because the Lord, Yahweh of hosts, has determined to bring a consumption and consummation on the one who smote them, one that ‘overflows with righteousness’. In ‘b’ in both cases a remnant will return.

Isa 10:20-21

‘And it will come about in that day,

That the remnant of Israel,

And those who are escaped of the house of Jacob,

Will no more again stay on him who smote them,

But will stay on Yahweh,

The Holy One of Israel, in truth.

A remnant will return,

Even the remnant of Jacob, to the mighty God.’

In mind here is the northern kingdom, described as ‘Israel’ and ‘the house of Jacob’ as in Isa 9:8. The central thought here is of the return of a remnant of the people of the northern kingdom to God. They will no more rely on their smiter, presumably here Assyria, but on Yahweh, the Holy One of Israel, Who is also the light of Israel (Isa 10:17). When God’s rod has smitten them, a remnant of His rebuked people will return.

Note that it is ‘the remnant’ and ‘those who escape’ who are in mind. The vast majority of Israel will be lost. This remnant may represent some of the people who remained in the land, or some who escaped to Judah, as no doubt many did, especially the men of faith. But we need not doubt that there would be those who had been exiled who would also struggle to return to the land and may be included. But the main point is that God’s people as represented in the northern kingdom would not be totally cast off. A number of them will finally come back to God, fulfilling God’s promises to Abraham, and will be established as true worshippers of Yahweh, the Holy One of Israel (the One distinctive and pure God), in truth, or in steadiness of heart.

So after Israel was crushed and the cream of the nation was carried into exile in 722 BC, ‘a remnant would return’ to God (she’ar yashub – compare Shearjashub (Isa 7:3)). This brings out yet again the width of Isaiah’s vision. In Isa 9:1-2 the people of Galilee were in mind, now here the remnant of the northern kingdom. Along with Judah they are to enjoy God’s final mercy.

‘A remnant will return, even the remnant of Jacob, to the mighty God.’ ‘Mighty God’ (El-Gibor – God the Mighty One) is the same as in Isa 9:6, but compare Jer 32:18 where the Great and Mighty God (God the Great the Mighty One) is Yahweh of hosts. The context here is stressing the return of the remnant to God, not to the house of David. Thus El-Gibor is seen as a full divine title. ‘God the Mighty Warrior’ is an apposite comparison with the warrior kings of Assyria.

Isa 10:22

‘But (or ‘nevertheless’, or ‘for though’) your people Israel are as the sand of the sea,

A remnant of them will return.

A consumption (destruction, a coming to an end) is determined,

Overflowing with righteousness.’

The people of Israel were described in Gen 22:17 as being prospectively like the sand on the seashore. It is a term which means a large number. Here Isaiah is therefore saying, your people are truly like the sand of the sea, reminding them of God’s promise to Abraham, and adding that a remnant of that huge number will return. While it is a remnant, the remnant is a fairly large one and not a small one (although small proportionately).

‘A consumption (destruction, a coming to an end) is determined, overflowing with righteousness.’ The thought here may be that the consumption and destruction of Assyria is determined, which will bring about God’s righteous purposes for His people, or that there will be ‘a coming to an end’ of Israel’s judgment resulting in God’s overflowing righteousness to the remnant or that Yahweh’s very acts of judgment will be in accordance with what is just and right. The probable parallel with staying on Yahweh ‘in truth’ could be used to support any of these alternatives. The principle point that comes from it is that Yahweh acts in truth and righteousness.

Isa 10:23

‘For a consummation, and that determined,

Will the Lord, Yahweh of hosts, make in the midst of all the earth.’

For it is the Sovereign Lord, Yahweh of hosts, Who will bring all His purposes in the earth to their final end. He has determined it and it will be. All will finally be resolved, and neither Assyria nor anyone else can interfere. In the end God’s final purposes will be achieved. For God is over all.

In fact during the tumultuous history that followed, with empire following empire, it must be seen as quite probable that many of these exiles, a remnant, did make their way back to their homeland, especially under kings like Cyrus who encouraged people to return to their homeland. This is not therefore a prophecy awaiting fulfilment. Only too often modern prophetic preachers can ignore fulfilment that took place within the inter-testamental period.

Fuente: Commentary Series on the Bible by Peter Pett

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.

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.

Fuente: The Popular Commentary on the Bible by Kretzmann

Isa 10:20-21. And it shall come to pass Here follows the third part of this enarration, which contains a description of the state of the church after the execution of this memorable judgment, and consists of two parts; in the first, a two-fold consequence of this judgment with respect to the church is described. In the second, the latter consequence, which involved a more ample sense, is more fully set forth. The two consequences of this judgment with respect to the state of the church are, first, a confirmation of the true people of God in their confidence to be reposed in him after this great deliverance granted to the church; Isa 10:20. Secondly, The conversion of the remnant to God, and their preservation as well in this affliction as in others of the like kind; Isa 10:21. This two-fold consequence is opposed to the two-fold vice of the people, before the time of this judgment. There were among them men fearing God; but who yet regarded the power of the Assyrian with greater fear than they ought. There were, besides, many others, totally alienated from God, who, by means of this great miracle, were brought to true repentance, and a serious acknowledgment of the God of Israel. Nay, not only the pious of that, but of future times, would by this means be confirmed in their faith and adherence to the true God. Some apply this to the time of Hezekiah, immediately preceding this overthrow of the Assyrians; and others directly to the time of the Messiah. Vitringa takes a middle opinion, and observes, that, though the prophesy may in a great degree refer to the time of Hezekiah, yet it has its full and absolute completion in the time of the Messiah. See Zec 12:11. By the mighty God, in the 21st verse, Vitringa understands the Messiah. See ch. Isa 9:6.

Fuente: Commentary on the Holy Bible by Thomas Coke

II. ISRAELS REDEMPTION IN GENERAL

Isa 10:20-24

1. THE BELIEVING REMNANT OF ISRAEL RETURNS OUT OF SHATTERED WORLD-POWER

Isa 10:20-23

20And 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.

21The remnant shall return, even the remnant of Jacob,

Unto the mighty God.

22For 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.

23For 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. after is partitive, as is often the case. Comp. Isa 6:13; Deu 1:35; Psa 139:16, and especially passages where this stands after words meaning to remain over, Exo 14:28; Lev 26:36; 1Sa 11:11. [Like the Engl. one in ten]. . These words are difficult. is found again only Deu 28:65, in the expression , which, after (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. is part. pass, from , 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. can only mean, therefore: destruction is limited, determined, concluded.In is easily discerned an antithesis to : 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 ( with the accusat. of abundance). That which is fixed, determined, is called , what is widespread is said to be . According to the foregoing can only designate the fate of those Israelites that do not belong to the remnant.But what is ? 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 . evidently corresponds to , to . Therefore 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 (in Isa. only again Isa 28:22, where the whole style of address recurs; frequent beside in the combination , especially in Jer 4:27; Jer 5:10; Jer 5:18, etc.)utter ruin stands for ; for , 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 as object of ; for is explanation of . Precisely thereby we see that states nothing more than that wide over all the earth shall be known and manifest what is, viz., a proof of the righteousness of God. Were to mean the conformity of human condition to Gods righteousness, then this thought could not be rendered by the simple .

EXEGETICAL AND CRITICAL

And it shall come to passall the land.

Isa 10:20-23. The Prophet turns again to his own nation. Assyrias fall is Israels 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 (7:3; Isa 11:11; Isa 11:16; Isa 28:5), and as those escaped ( 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 , which points back to Isa 10:5, the Prophet indicates how foolish and ruinous that alliance was. Israels remnant will rather lean on Jehovah, the holy God (comp. on Isa 1:4), who is Israels , rock and refuge (Isa 8:4). What is meant by 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 Abrahams 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; Isaiahs remnant is the election () 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 , 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 seaa 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 Lords 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 Lords 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 Lords 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 Gods 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 Gods 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 Immanuels 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-dayssuch 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 devils 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. 911. On Isa 9:1 sqq. (2). Postrema pars, etc. The latter part of chap. 8 was (legal and threatening) so, on the other hand, the first and best part of chap. 9 is , (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 Prophets 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 ? 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. : 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. ber 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). Gods 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 Christs 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 Gods 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. 1226. 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.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

Reader! how blessed is it to discover, here and there, through all the sacred writings, the outlines of Jesus? It hath the same effect as to a thirsty traveler going over some hot burning sands on a sultry day, when he finds a cooling stream; so when to the spiritual Reader quest of Jesus; going over the account of Israel’s sins, and their enemies triumphs in consequence, their salvation by Jesus is brought into the view, oh! how doth it refresh the soul! How very blessed to this amount is this portion! Here is the gospel-day first spoken of, and then the gracious consequences of it. There is still a remnant in the worst of times, and they shall escape. The Apostle was commissioned by the Holy Ghost to preach from this text, and to leave his sermon in print for the Church’s comfort; and a blessed sermon it is. God had promised to Abraham that in blessing he would bless him, and in multiplying he would multiply his seed, as the stars of heaven, and as the sand upon the sea-shore. Well, saith the Apostle, as the Patriarch was promised it, and as the Prophet predicted it, so is it come to pass. Reader, turn to the scriptures, and satisfy yourself on this great point. See Gen 22:15-18 . Behold Christ and his Church here gloriously set forth? Then read once more what the Prophet hath said in these four verses: and then turn to Rom 9:27 , to the end, for a beautiful explanation of the whole. There is one circumstance more to be attended to, in these verses, that I would not wish the Reader to overlook, and that is, that of the remnant here spoken of, it is said, they shall no more again stay upon him that smote them, but shall stay upon the Lord, the Holy One of Israel, in truth. And what can more plainly speak the blessed effects of grace upon the heart, than when precious souls of God’s redeemed are gathered off from all false refuges of lies, all self-confidences, all self-righteousness; and are brought to stay themselves wholly upon Him, whose name, by way of striking emphasis, is called the Lord Our Righteousness? Oh! the preciousness of seeing Christ so pointed out, so fully and sweetly preached by the prophet, and of being taught by the Spirit thus to know him, and to rejoice in him, and to stay our souls upon him! Jer 23:6 ; 1Co 1:30-31 . The last verse in this portion is as awful as the former verses are gracious and consolatory. And what doth it declare, but what every other portion in the word of God both declares and confirms: Say ye to the righteous, it shall be well with him: woe unto the wicked, it shall be ill with him! Isa 3:10-11 ; Act 3:23 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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.

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.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Isa 10:20-23

20Now in that day the remnant of Israel, and those of the house of Jacob who have escaped, will never again rely on the one who struck them, but will truly rely on the LORD, the Holy One of Israel.

21A remnant will return, the remnant of Jacob, to the mighty God.

22For though your people, O Israel, may be like the sand of the sea,

Only a remnant within them will return;

A destruction is determined, overflowing with righteousness.

23For a complete destruction, one that is decreed, the Lord GOD of hosts will execute in the midst of the whole land.

Isa 10:20-23 This paragraph focuses on two theological truths.

1. YHWH will protect and restore a faithful remnant (truly rely on the LORD, BDB 1043, KB 1612, Niphal PERFECT) to accomplish His purposes with Abraham’s seed.

2. In that day refers to a day of deliverance. One is never sure if this promise is fulfilled in Persia or the Maccabees or the end-time. The book that has really helped me understand the genre of Prophecy and Apocalyptic is D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic.

Isa 10:20 will never again rely on the one who struck them Ahaz trusted/relied on Assyria for help instead of YHWH, but not so in the future. They (i.e., the covenant people) will rely on YHWH alone!

Isa 10:21 A remnant will return This remnant is described as from Jacob and Israel. In this context it must refer to the Northern Ten Tribes that split off in 922 B.C. and were exiled by Assyria in 722 B.C. Few of them returned to Jerusalem with Zerubbabel and Joshua after Cyrus’ edict in 538 B.C. allowed all the exiled people groups to return to their native lands. See Special Topic: The Remnant, Three Senses at Isa 1:9. The phrase translates Isaiah’s first son’s name (Shear-jashub) who went with his father to confront King Ahaz (cf. Isa 7:1-3).

to the mighty God This is the same title used of the Messiah in Isa 9:6. It is found only in these two places.

Isa 10:22 may be like the sand of the sea This is a reference to the promise of many descendants, which was a major part of the Abrahamic covenant (cf. Gen 22:17; Gen 32:12).

What a sad contrast occurs when the promises of YHWH to the Patriarchs of many descendants

1. like the stars

2. like the dust

3. like the sand

is reduced through covenant disobedience and lack of personal trust (cf. Isa 10:20) to only a few to return (cf. Isa 10:21-22). Here is the nexus of God’s intended blessing and fallen human ability!

A destruction is determined, overflowing with righteousness Israel’s judgment has been

1. determined by YHWH, Isa 10:22

2. decreed by YHWH, Isa 10:23

Both of these words (NASB 1995) translate the same VERB (BDB 358, KB 356, cf. Isa 28:22; Dan 9:26-27; Dan 11:36). God will judge His people (Isa 10:22). Isa 10:23 is (1) parallel to this or (2) YHWH will judge all the earth (LXX, Peshitta, NRSV. Paul quotes the LXX in Rom 9:27-28). Context fits option #1 better. YHWH said He would do it; He did it!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

that day. Passing on to the final fulfilment in the day of the LORD.

the house of Jacob. See note on Isa 2:5.

the Holy One of Israel. See note on Isa 1:4.

in truth. Hebrew. be’emeth. Occurs three times in the “former” portion (here; Isa 16:5; Isa 38:3); and twice in the “latter” portion (Isa 48:1; Isa 61:8). See App-79.

Fuente: Companion Bible Notes, Appendices and Graphics

Isa 10:20-27

Isa 10:20-23

“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 lean upon him that smote them, but shall lean upon Jehovah, the Holy One of Israel in truth. A remnant shall return, even the remnant of Jacob, unto the mighty God. For though thy people, Israel, be as the sand of the sea, only a remnant of them shall return: a destruction is determined, overflowing with righteousness. For a full end, and that determined, will the Lord, Jehovah of hosts, make in the midst of the earth.”

It should be remembered that the name of Isaiah’s first son Shear-jashub has the meaning of, “A remnant shall return,” thus certifying the authenticity and early date of Isaiah’s receiving these great prophecies of the wholesale destruction of Israel, the deportation of the nation as a whole, and the return of a small remnant.

It is significant that here the prophet takes one of the titles of the Messianic Prince given in Isaiah 9 and applies it to Almighty God himself.

There is a prophecy in these verses that Israel “in that day” will no longer rely upon alliances with foreign powers as Ahaz had done in the case of Assyria; and Cheyne pointed out that indeed all of this came to pass during the Babylonian captivity. “`The remnant’ of Israel was weaned from its false confidences and returned to God.” After the return of the “remnant,” there were never any more examples of Israel lapsing into idolatry.

As Archer observed, “No matter how small a fraction `that remnant’ might prove to be, after the judgments of God had fallen on the apostate nation, the future would lie with them.

Isa 10:24-27

“Therefore thus saith the Lord, Jehovah of hosts, O my people that dwellest in Zion, be not afraid of the Assyrians, though he smite thee with the rod, and lift up his staff against thee after the manner of Egypt. For yet a very little while, and the indignation against thee shall be accomplished, and mine anger shall be directed to his destruction. And Jehovah of hosts shall stir up against him a scourge, as in the slaughter of Midian at the rock of Oreb; and his rod will be over the sea, and he will lift it up after the manner of Egypt. And it shall come to pass in that day, that his burden shall depart from off thy shoulder, and his yoke from off thy neck, and thy yoke shall be destroyed by reason of fatness.”

The last clause of Isa 10:27 here is said by some scholars to be difficult because of imperfections in the text; and that may very well be, because the metaphor of Israel getting so fat that they can throw off the yoke of Assyria simply does not fit. We like the suggestion of Jamieson that there is a reference to the Messiah here. The alternate reading for “fatness” in the Cross-Reference Bible is “oil, evidently meaning the anointing oil. “Just as in Isa 9:4-6 the breaking of the yoke of the enemies is attributed to Messiah, so it is here. Dummelow also honored this understanding of the place thus:

“Because of the anointing, because of the anointed king of David’s house, to which God has promised a lasting kingdom.

“His rod will be over the sea …” This is a promise that Jehovah will lift up his rod for the protection of his people and the destruction of their enemies, just like God through Moses had done so long ago when that action rescued Israel and destroyed Egypt at the Red Sea.

Isa 10:20-23 REPENTING REMNANT: A shear, remnant of Israel would survive the Assyrian captivity. Remnant is a small leftover. In this case the left-over piece of Israel is precious to God for it is the only part of the whole nation which has repented and turned back to Jehovah. The Assyrian captivity served as a sifting experience for those who claimed to be the covenant people. The majority of the ten northern tribes (the nation of Israel) were never to return to Palestine after the Assyrian captivity. They were dispersed all over the world by being sold as slaves, etc. Some who might have returned chose to stay where they had been taken and were the ancestors of that colony of Jews we read of in Esther. That a small remnant of the ten northern tribes did return in the days of Zerubbabel and Ezra is evident from the listing of tribal names in the book of Ezra. Judah, the southern kingdom, was taken captive by the Babylonians some 120 years after Israels captivity. Then in about 536 B.C. the king of Persia, Cyrus, decreed the release of the Jews to return and rebuild their cities and temple. Jews from Israel and Judah returned as one nation. After many long years in forced exile among a vast sea of heathenism there was a sincere attitude of repentance and determination to do Gods will permeating the returning Jews. This attitude of penitence did not last long with some of the people, however, and Jewish history became one long story of the struggles of a small remnant trying to remain faithful in the face of persecution and efforts to heathenize them.

The statement A remnant shall return is in Hebrew literally, shear-jashub. This was the name of one of Isaiahs sons (Cf. Isa 7:3) and was a sign or symbol to Ahaz that God would deliver a believing remnant. The idea is that deliverance is predicated upon ones spiritual relationship to God and not on ones national ancestry. This is the meaning of Isa 10:22. God promised Abraham that his progeny would, physically speaking, become as numerous as the sand of the sea. But Gods spiritual promise of forgiveness, redemption and salvation was made to those who were the children of Abraham by faith (Cf. Gal 3:1 to Gal 4:7). Even in the days of Isaiah Gods deliverance was focused not on physical relationship but spiritual relationship. These repenting Jews who believed God as He spoke through His prophets produced a small but steadfast line of faithful descendants down through the centuries. From their heritage of faith came people like the parents of John the Baptist, Mary, mother of Jesus, the apostles and others of Jesus day. Thus the Messiah, the seed of Abraham, was produced through this faithful remnant.

Isa 10:24-27 RESTORED REMNANT: Israel is warned and exhorted not to fear the Assyrians. The prophet bids them remember how mightily God delivered them from Egyptian bondage in the days of Moses. He also reminds them of the deliverance God wrought through the man Gideon after they had suffered years of bondage to their oppressors in the days of the judges. History proves God is able! The deliverance of God upon which man may depend is not wishful thinking. It is demonstrated time and again in history! Prophetic preaching today must take Gods deeds demonstrated in history as its fundamental and ever-recurring basis! If preaching to our age is to accomplish its goal of evangelizing the world with the gospel of Christ it must concentrate on bringing a remnant to repentance.

The term indignation in Isa 10:25 is a technical term used by the prophets to designate the wrath of God executed in giving the covenant people over to captivity (Cf. Dan 8:19; Dan 11:36).

The Hebrew word shomen in Isa 10:27 translated fatness may also be translated anointing or fertility. For this reason some commentators think this passage is messianic and points to an ultimate deliverance when all men shall have opportunity to become seed of Abraham and a part of the remnant through Christ. Other commentators hold to the translation of fatness insisting it means only that deliverance from the Assyrian will be from within Israel because of her repentance (or fatness) as well as from God or without.

Fuente: Old and New Testaments Restoration Commentary

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”)

Fuente: Scofield Reference Bible Notes

the remnant: Isa 1:9, Isa 4:2, Isa 4:3, Isa 6:13, Isa 37:4, Isa 37:31, Isa 37:32, Ezr 9:14, Rom 9:27-29

no more: 2Ki 16:7, 2Ch 28:20, Hos 5:13, Hos 14:3

but shall stay: Isa 17:7, Isa 17:8, Isa 26:3, Isa 26:4, Isa 48:1, Isa 48:2, Isa 50:10

Reciprocal: 1Ki 19:18 – Yet I have left 2Ki 19:30 – the remnant that Ezr 2:64 – forty Isa 4:1 – And in Isa 7:10 – Moreover Isa 24:13 – there Isa 27:7 – he smitten Isa 28:5 – residue Isa 37:23 – the Holy One Isa 65:9 – I will Jer 44:14 – for none Eze 14:22 – therein Mic 5:3 – then Zep 3:13 – remnant Joh 4:23 – in truth

Fuente: The Treasury of Scripture Knowledge

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. Pauls 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.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

10:20 And it shall come to pass in that day, [that] the remnant of Israel, and such as have escaped of the house of Jacob, shall no more again lean upon him that smote them; but shall {p} lean upon the LORD, the Holy One of Israel, in truth.

(p) This is the end of God’s plagues toward his, to bring them to him, and to forsake all trust in others.

Fuente: Geneva Bible Notes

The promise of restoration 10:20-27

The focus of the prophecy shifts from Assyria to Israel.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

In some future day, the remnant (cf. Isa 6:13; Isa 7:3) who escaped annihilation by the Assyrians would no longer trust in man for deliverance, as Ahaz and Judah did before the Assyrian takeover. They would learn this most important lesson and truly trust in Yahweh, the holy one of Israel. Thus Israel would be the really wise and strong nation, not Assyria (cf. Isa 10:13). Israel, as well as Assyria (Isa 10:19), would have a remnant left over after the Lord’s destruction of both nations.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)