Exegetical and Hermeneutical Commentary of Isaiah 10:21
The remnant shall return, [even] the remnant of Jacob, unto the mighty God.
21. The remnant, &c. ] A remnant shall turn. Thus shall be fulfilled the prophecy embodied in the name of Isaiah’s son, Shear-jashub (ch. Isa 7:3).
the mighty God ] the Hero-God in ch. Isa 9:6 a title of the Messiah, but here apparently of Jehovah.
Fuente: The Cambridge Bible for Schools and Colleges
The remnant … – That is, those who shall be left after the invasion of Sennacherib.
Shall return – Shall abandon their idolatrous rites and places of worship, and shall worship the true God.
The mighty God – The God that had evinced his power in overcoming and destroying the armies of Sennacherib.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. The remnant shalt return – unto the mighty God.] El gibbor, the mighty or conquering God; the Messiah, the same person mentioned in Isa 9:6 of the preceding chapter.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The remnant; or, a remnant; or, but a remnant; or, a remnant only; which particles are oft understood, as hath been formerly and frequently observed, and may be here supplied from the following verses.
Unto the mighty God; unto the Messiah, expressly called the mighty God, Isa 9:6.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. mighty God (Isa9:6) the God who shall have evinced such might indestroying Israel’s enemies. As the Assyrians in Sennacherib’s reigndid not carry off Judah captive, the returning “remnant”cannot mainly refer to this time.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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,
“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.”
Fuente: John Gill’s Exposition of the Entire Bible
“The remnant will turn, the remnant of Jacob, to God the mighty.” El gibbor is God as historically manifested in the heir of David (Isa 9:6). Whilst Hosea (Hos 3:5) places side by side Jehovah and the second David, Isaiah sees them as one. In New Testament phraseology, it would be “to God in Christ.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
21. A remnant shall return. This is a confirmation of the former statement. Yet in the words שאר ישוב, ( Shear Yashub,) a remnant shall return, there appears to be an allusion to that passage in which Isaiah’s son was called Shear-jashub. (Isa 7:3.) In our observations on it, we stated that this peculiar name was given him in reference to the event, that it might be regarded as a pledge of the future deliverance concerning which his father prophesied. It was necessary that the Jews should be confirmed in various ways, that they might be convinced that the Lord would at length bring them back. This is also the design of what he immediately adds —
To the mighty God; that is, to him whom the people, after having returned from their former apostasy, will acknowledge to be the guardian of their salvation. This attribute, mighty, is ascribed to God for the sake of the occasion on which the words were used. He might have thought it sufficient to have expressed power by the name אל, ( El,) God, which also signifies mighty; but he chose likewise to add to it גבור, ( gibbor,) that is, strong or mighty, in order to excite the people to greater confidence. How was it possible for the people to betake themselves to the Assyrians and Egyptians, but because they did not think that God was sufficient for them? This is the source of all evils, when we are not fully convinced that in God is everything that can be desired for our salvation.
Fuente: Calvin’s Complete Commentary
(21) The remnant shall return . . .The very form of the words (Shear-jashub) shows that the prophet had the Immanuel promise in his thoughts, just as the mighty God (the same word as in Isa. 9:6) must have reminded men of the Child who was to bear that name in the age to come. (Comp. Hezekiahs proclamation in 2Ch. 30:6.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. The remnant They shall return to Jehovah, who in the past was the Mighty One ( El Gibbor, see note on Isa 9:7) to Israel. They shall return to God in Christ. See Hos 3:5, where Jehovah and David’s Son are placed side by side. Isaiah’s son, Shear-jashub the fact of whose birth and the significance of whose name (Isa 7:3) no doubt are still familiar brings up this doctrine of the “remnant,” etc., with vividness.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 10:21 The remnant shall return, [even] the remnant of Jacob, unto the mighty God.
Ver. 21. A remnant shall return, ] scil., To the Lord by true repentance, from whom they had deeply revolted. But of these there is but as a “remnant” – a poor few – in comparison of the whole piece of cloth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
The remnant shall return. Hebrew. Shear-jashub. See Isa 7:3. So they did. Compare 2Ch 30:1-13, esp. Isa 10:6.
Fuente: Companion Bible Notes, Appendices and Graphics
return: Isa 7:3, Isa 9:13, Isa 19:22, Isa 55:7, Isa 65:8, Isa 65:9, Hos 6:1, Hos 7:10, Hos 7:16, Hos 14:1, Act 26:20, 2Co 3:14-16
the mighty God: Isa 9:6
Reciprocal: Isa 17:7 – General Isa 28:5 – residue Jer 32:18 – the Great Mic 4:7 – I will Mic 5:3 – then Rom 9:27 – a remnant
Fuente: The Treasury of Scripture Knowledge
Isa 10:21-23. The remnant shall return Hebrew, , shear- jashub, the name given to one of the prophets sons, (see Isa 7:3,) in confirmation of the truth of Gods promises. It may be rendered, as here, the remnant, or, a remnant, or, but a remnant, shall return; unto the mighty God Hebrew, , the very appellation given to Christ, Isa 9:6. For though thy people Israel Or, thy people, O Israel; to whom the prophet, by an apostrophe, directs his speech; be as the sand, &c., yet a remnant Or, a remnant only, as before; shall return For that this is a threatening in respect of some, as well as a promise in respect of others, is evident from the rest of this, and from the following verse. The consumption decreed shall overflow Gods judgments are said to overflow when they spread generally, the metaphor being taken from an inundation that sweeps all before it. The destruction of the people of Israel was already decreed by the fixed counsel of God, and therefore must needs be executed, and like a deluge overflow them, with, or in righteousness, as the word is rendered Rom 9:28, that is, with justice, and yet with clemency, inasmuch as he spared a considerable remnant of them, when he might have destroyed them utterly. In the midst of the land In all the parts of the land, not excepting Jerusalem, which was to be preserved in the Assyrian invasion. Bishop Lowth translates these verses, Though thy people, O Israel, shall be as the sand of the sea, a remnant of them only shall return. The consummation decided overfloweth with strict justice: For a full and decisive decree shall Jehovah, the Lord of hosts, accomplish in the midst of the land. The prophets affirming, that only a remnant of Judah and Ephraim should be preserved, and return in true repentance to God, might justly cause wonder and offence, both to Jews and Israelites, at the time when he spoke these things: for it implied that far the greater part of the people should perish, which they must have conceived highly improbable, especially as they were at that time very numerous and flourishing. The prophet, therefore, declares repeatedly, and more explicitly, that God had determined, by an absolute and precise decree, thus to exercise his justice and severity upon them. This, it is evident, is the sense of the present passage, though there is some difficulty in the expressions. This prophecy was, in part, fulfilled at the Babylonish captivity, but there can be no doubt that it has also a reference to the times of the Messiah: see note on Rom 9:27. Indeed, as Lowth observes, the remnant, so miraculously preserved in Jerusalem from Sennacheribs invasion, were a type or figure of that small number of converts under the gospel, styled , (Act 2:47,) such as should be saved, namely, such as should escape the vengeance which fell upon the main body of the Jewish nation, for their sin in rejecting Christ. And there shall be another remnant of them that shall be saved in the latter days of the Christian Church.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
A remnant would return (Shearjashub, Isa 7:3) to the genuinely mighty God. It would be a remnant of the whole house of Jacob, from all the Israelites. The reference to the mighty God (cf. Isa 9:5), along with the sincere change of attitude in Israel-one that has not yet taken place-points to a time of fulfillment in the eschatological future. "That day" (Isa 10:20), as elsewhere, is a millennial reference here.
"The remnant is not a super-spiritual elite looking down on others, but they do dare to live by faith in God." [Note: Ortlund, p. 94.]