Exegetical and Hermeneutical Commentary of Isaiah 11:11
And it shall come to pass in that day, [that] the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
11. the Lord shall set his hand again ] Or, the Lord shall again ( lift up) his hand. The verb has to be supplied from the context.
the second time ] If the standpoint (actual or ideal) of the prophecy be post-exilic, the most probable reference would be to the first return from exile under Cyrus. Otherwise, we must understand “the first time” of the exodus from Egypt, which is hardly natural, although the prophecy does abound in allusions to that great deliverance.
the remnant ] An Isaianic word, but used in a non-Isaianic sense. See introductory note to this chapter. For recover read purchase, or “redeem.”
Pathros (Upper Egypt, Gen 10:14) and Cush (Ethiopia) are dependencies of Egypt; Elam (Susiana), Suinar (Babylonia) and Hamath (see on ch. Isa 10:9) of Assyria. It should be noticed that the use of the name “Assyria” for the supreme power in Western Asia occurs in post-exilic writings (Ezr 6:22).
the islands of the sea ] The coast-lands or countries bordering on the Mediterranean.
Fuente: The Cambridge Bible for Schools and Colleges
11, 12. The gathering of the “dispersed of Israel.” It is of course impossible to disprove that in Isaiah’s time scattered Israelites were to be found in all the countries mentioned at the end of Isa 11:11. Some might have been included among the captives whom Sargon settled in Elam, Babylonia and Hamath; fugitives from the Northern Kingdom might have taken refuge in considerable numbers in Egypt at the fall of Samaria; and the slave-trade might have carried small groups of Hebrews to the remoter regions. But the language here seems to imply a Jewish dispersion on a large scale, and the only wholesale deportations that had taken place in Isaiah’s time were those of Northern Israelites to the Assyrian Empire (2Ki 15:29; 2Ki 17:6). On the other hand, the references exactly fit the circumstances of the post-exilic period, when large colonies of Jews are known to have been spread over the lands here enumerated.
Fuente: The Cambridge Bible for Schools and Colleges
Ch. 11:(10) Isa 11:11-16. A Prophecy of the Return from Exile
Fuente: The Cambridge Bible for Schools and Colleges
And it shall come to pass – The prophet having, in the previous verse, stated the effect of the reign of the Messiah on the Gentile world, proceeds to state the result on the scattered Jews. Whether it is to be a literal re-collecting of the scattered tribes to the land of their fathers, has been a subject of debate, and is still so by expositors. We may be able to determine what is the correct general interpretation after the particular phrases have been examined.
In that day – That future time referred to in this whole prophecy. The word day is often used to denote a long time – or the time during which anything continues, as the day denotes all the hours until it is terminated by night. So day denotes the time of a mans life – his day; or time in general; or the time when one shall be prominent, or be the principal object at that time. Thus it is applied to the time of the Messiah, as being the period of the world in which he will be the prominent or distinguished object; Joh 8:56 : Abraham rejoiced to see my day; Luk 17:24 : So shall the Son of man be in his day. The expression here means, that somewhere in that future time, when the Messiah should appear, or when the world should be put under him as the Mediator, the event would take place which is here predicted. As the word day includes all the time of the Messiah, or all his reign from his first to his second advent, it is not to be supposed that the event would take place when he was personally on earth. Isaiah saw it in vision, as one of the events which was to occur after the root of Jesse should stand as an ensign to the nations.
That the Lord shall set his hand – That Yahweh shall undertake this, and accomplish it. To set the hand to anything is to undertake to perform it.
The second time – shenyth. This word properly means, as it is here translated, the second time, implying that the prophet here speaks of a deliverance which would resemble, in some respects, a former deliverance or recovery. By the former recovery to which he here refers, he cannot mean the deliverance from Egypt under Moses, for at that time there was no recovery from scattered and distant nations. Besides, if that was the reference by the former deliverance, then that mentioned here as the second deliverance would be that from the Babylonian captivity. But on the return from that captivity, there was not a collecting of the Jews from all the nations here specified. When the Jews were led back to Judea under Nehemiah, there is no record of their having been collected from Egypt, or from Cush, or from the islands of the sea. It is evident, therefore, I think, that by the former deliverance to which the prophet here alludes – the deliverance which was to precede that designated here as the second – he refers to the return from the captivity of Babylon; and by the second, to some still more future recovery that should take place under the administration of the Messiah. This is further confirmed from the fact that the whole scope of the prophecy points to that future period.
To recover – Hebrew, To possess, or, to obtain possession of – lqenoth. This word properly means to obtain possession of by purchasing or buying anything. But it is also applied to any possession obtained of an object by power, labor, skill, or by delivering from bondage or captivity, and is thus synonymous with redeem or deliver. Thus it is applied to the deliverance of the people from Egypt; Deu 32:6; Exo 15:16; Psa 74:2. It means here, that Yahweh would redeem, rescue, recover his people; but it does not specify the mode in which it would be done. Any mode – either by collecting and rescuing them from the regions into which they were scattered into one place, or by a spiritual turning to him, wherever they might be, would meet the force of this word. If in the lands where they were scattered, and where they had wandered away from the true God, they were converted, and should become again his people, the event would correspond with all that is meant by the word here.
They would then be purchased, possessed, or recovered to himself, by being delivered from their spiritual oppression. It is not necessary, therefore, to resort to the interpretation that they should, in the second deliverance, be restored literally to the land of Canaan. Any argument for that doctrine from this passage must be drawn from the word here used – recover – and that that idea is not necessarily involved in this word is abundantly manifest from its familiar use in the Old Testament. All that that word implies, is, that they should be possessed by God as his people; an idea which is fully met by the supposition that the scattered Jews everywhere will be converted to the Messiah, and thus become his true people. For this use of the word, see Gen 25:10; Gen 47:22; Gen 49:30; Gen 50:13; Jos 24:32; 2Sa 12:3; Lev 27:24; Neh 5:8. In no place does it necessarily imply the idea of collecting or restoring a scattered people to their Own land.
The remnant of his people – That is, the remnant of the Jews, still called his people. In all the predictions respecting the calamities that should ever come upon them, the idea is always held out that the nation would not be wholly extinguished; but that, however great the national judgments, a remnant would still survive. This was particularly true in regard to the fearful judgments which Moses denounced on the nation if they should be disobedient, and which have been so strikingly fulfilled; Deut. 28. As the result of those judgments, Moses does not say that Yahweh would annihilate the nation, or extinguish their name, but that the would be left few in number, Deu 28:62; that Yahweh would scatter them among all people, from the one end of the earth even to the other, Deu 28:64; and that among these nations they should find no ease, neither should the sole of their foot have rest.
In like manner it was predicted that they should be scattered everywhere. I will scatter them also among the pagan, whom neither they nor their fathers have known. I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach, a proverb, a taunt, and a curse, in all places whither I will drive them; Jer 9:16; Jer 24:9-10. I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds; Eze 5:10. I will also scatter them among the nations, among the pagan, and disperse them in the countries; Eze 12:15, I will sift the house of Israel among the nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. They shall be wanderers among the nations; Amo 9:9. I will make a full end of the nations whither I have driven thee, but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished; Jer 46:28.
From all these, and from numerous other passages in the Old Testament, it is evident that it was designed that the Jewish nation should never be wholly destroyed; that though they were scattered among the nations, they should still be a distinct people; that while other nations would wholly cease to exist, yet that a remnant of the Jewish people, with the national peculiarities and customs, would still survive. How entirely this has been fulfilled, the remarkable history of the Jewish people everywhere testifies. Their present condition on the earth, as a people scattered in all nations, yet surviving; without a king and a temple, yet preserving their national prejudices and peculiarities, is a most striking fulfillment of the prophecy; see Keiths Evidence of the Fulfillment of Prophecy, pp. 64-82.
From Assyria – The name Assyria is commonly applied to that region of country which lies between Media, Mesopotamia, Armenia, and Babylon, and which is now called Kurdistan. The boundaries of the kingdom have often varied, and, as a kingdom or separate nation, it has long since ceased to exist. The name Assyria in Scripture is given,
(1) To ancient Assyria, lying east of the Tigris, and between Armenia, Susiana, and Media – the region comprising mostly the modern kingdoms and the pashalic of Mosul.
(2) Most generally the name Assyria means the kingdom of Assyria, including Babylonia and Mesopotamia, and extending to the Euphrates; Isa 7:20; Isa 8:7.
(3) After the overthrow of the Assyrian empire, the name continued to be applied to those countries which were formerly held under its dominion – including Babylonia 2Ki 23:29; Jer 2:18, Persia Ezr 6:22, and Syria. – Robinson; Calmet.
It is in this place applied to that extensive region, and means that the Jews scattered there – of whom there have always been many – shall be brought under the dominion of the Messiah. If the Nestorian Christians in the mountains of Kurdistan are the descendants of the lost ten tribes (see the note at Isa 11:12), then the reference here is, doubtless, to them. There are, however, other Jews there, as there always has been; see Dr. Grants work on The Nestorians, or, the Lost Ten tribes, New York, 1841.
And from Egypt – The well-known country in Africa, watered by the Nile. In all ages, there have been many Jews there. Its vicinity to Palestine; its remarkable fertility, and the advantages which it offered to them, attracted many Jews there; and at some periods they have composed no inconsiderable part of the population. It was in this country that the translation of the Hebrew Scriptures into the Greek language, called the Septuagint, was made, for the use of the numerous Jews residing there. At present they are numerous there, though the exact number is unknown: During the reign of Bonaparte, an estimate was made, for his information, of the number of Jews in the world, and, in that estimate, 1,000,000 was assigned to the Turkish empire – probably about a third part of all on the earth. A large portion of this number is in Egypt.
And from Pathros – This was one of the three ancient divisions of Egypt. It was the same as Upper Egypt, or the southern part of Egypt, the Coptic portion of that country. The inhabitants of that country are called Pathrusini. To that place many of the Jews retired in the calamities of the nation, notwithstanding the remonstrances of Isaiah; Jer 44:1, Jer 44:15. For this act God severely threatened them; see Jer 44:26-29.
And from Cush – The Chaldee reads this, And from Judea. The Syriac, And from Ethiopia. This country denotes, properly, the regions settled by the descendants of Cush, the oldest son of Ham; Gen 10:8. Commentators have differed very much about the region understood in the Scriptures by the name Cush. Bochart supposes that by it the southern parts of Arabia are always meant. Gesenius supposes, that by Cush is always meant a region in Africa. Michaelis supposes that by Cush the southern part of Arabia and the African Ethiopia were both intended. In the Scriptures, however, it is evident that the name is given to different regions.
(1) It means what may be called the Oriental Cush, including the region of the ancient Susiana, and bounded on the south by the Persian Gulf, and on the west and southwest by the Tigris, which separates it from the Arabian Irak. This province has the name Chusastan, or Chusistan, and was, probably, the ancient Cush mentioned in Zep 3:10 : From beyond the rivers of Ethiopia, (Hebrew, Cush), my suppliants, even the daughter of my dispersed, shall bring mine offering. The principal rivers there were the Ulai, the Kur, the Chobar, and the Choaspes. The same place is referred to in 2Ki 17:24, where the king of Assyria is said to have brought men from Babylon, and from Cuthah, and from Ava, where the word Cuthah evidently refers to Cush, the Armenian mode of pronouncing Cush by exchanging the letters Shin for Tav, as they always do in pronouncing Ashur, calling it Athur, etc.; see the Chaldee Paraphrase, and the Syriac version, passim.
(2) Cush, as employed by the Hebrews, usually denoted the southern parts of Arabia, and was situated chiefly along the coast of the Red Sea, since there are several passages of Scripture where the name Cush occurs which can be applied to no other country, and least of all to the African Cush or Ethiopia; see Num 12:1, where the woman whom Moses married is called an Ethiopian, (Hebrew, Cushite). It can be scarcely supposed that she came from the distant regions of Ethiopia in Africa, but it is evident that she came from some part of Arabia. Also Hab 3:7, says:
I saw the tents of Cushan in affliction;
And the curtains of the land of Midian did tremble.
From which it is evident, that Cushan and Midian were countries adjacent; that is, in the southern part of Arabia; compare 2Ch 21:16; 2Ch 14:9.
(3) The word Cush is applied to Ethiopia, or the country south of Egypt, now called Abyssinia. This country comprehended not only Ethiopia above Syene and the cataracts, but likewise Thebais, or Upper Egypt; compare Jer 13:23; Dan 11:3; Eze 30:4-5; Isa 44:14; see the notes at Isa 18:1. To which of these regions the prophet here refers, it is not easy to determine. As the other countries mentioned here, however, are chiefly in the East, it is most natural to suppose that he refers to the Oriental Cush mentioned under the first division. The general idea of the prophet is plain, that the scattered Jews should be gathered back to God.
And from Elam – This was the name of a country originally possessed by the Persians, and so called from the son of Shem of the same name; Gen 14:1. It was the southern part of Persia, situated on the Persian Gulf, and included, probably, the whole of the region now called Susiana or Chusistan. The city Susa or Shushan was in it; Dan 8:2.
And from Shinar – This was a part of Babylonia, and is supposed to be the plain lying between the Tigris and the Euphrates; Gen 10:10; Gen 11:2; Dan 1:2; Zec 5:11. It was the region elsewhere called Mesopotamia. The Septuagint renders it, And from Babylon; and it is remarkable that Luke Act 2:9, where he has reference, probably, to the place, speaks of the dwellers in Mesopotamia as among those who heard the wonderful works of God in their own language. It was in this plain that the tower of Babel was commenced; Gen. 10.
And from Hamath – See the note at Isa 10:9. And from the islands of the sea. This expression probably denotes the islands situated in the Mediterranean, a part of which were known to the Hebrews. But, as geography was imperfectly known, the phrase came to denote the regions lying west of the land of Canaan; the unknown countries which were situated in that sea, or west of it, and thus included the countries lying around the Mediterranean. The word translated, islands here ( ‘yym) means properly habitable dry land, in opposition to water; Isa 42:13 : I will make the rivers dry land; where to translate it islands would make nonsense. Hence, it means also land adjacent to water, either washed by it, or surrounded by it, that is, a maritime country, coast, or island. Thus it means coast when applied to Ashdod Isa 20:6; to Tyre Isa 22:2, Isa 22:6; to Peloponnesus or Greece (called Chittim, Eze 27:6). It means an island when applied to Caphtor or Crete Jer 47:4; Amo 9:7. The word was commonly used by the Hebrews to denote distant regions beyond the sea, whether coasts or islands, and especially the maritime countries of the West, to them imperfectly known through the voyages of the Pheonicians; see the note at Isa 41:1; compare Isa 24:15; Isa 40:15; Isa 42:4, Isa 42:10, Isa 42:12; Isa 51:5.
Fuente: Albert Barnes’ Notes on the Bible
Isa 11:11-12
The Lord shall set His hand again the second time to recover the remnant of His people
The restoration of the Jews to their own land, and conversion to the faith of Christ
I.
THE PAST AND PRESENT STATE AND CHARACTER OF THE JEWS. The past history of the Jews has been very remarkable, more so than that of any other nation. They have been remarkable in their origin; in the miraculous events which befell them; in their separation; in their preservation; and in their punishment.
II. WHAT IS TO BECOME OF THESE MEN FOR THE FUTURE?
1. Every part of their history is wonderful. This would lead us to expect that their future history should be remarkable also. We generally find this to be the rule of Providence. The restoration and Christianisation of the Jews would be thus remarkable, and of a piece with His other dispensations towards them. It would not be so wonderful that they should continue to be punished as they are at present; but that they should be restored and converted, in spite of so many obstacles in the way of both, how singular!–that they should be honoured in those respects in which they have beenmost dishonoured, how remarkable and how worthy of the other wonderful events of the Jewish history!
2. We have to remember, and it strengthens the foregoing consideration, that the Jews are capable, by the events supposed, of adding much to the illustration of Gods glory. In accomplishing these events there would be a mighty manifestation of power and wisdom, forbearance and compassion, not to speak of truth. The very length of time that the Jews have lain under the curse of God, and the severity of their punishment, and the mystery which overhangs their condition and prospects, would render their deliverance, and consequently the manifestation of Divine glory, more illustrious when it came.
3. With God the past is a pledge of the future; and how large is the honour and goodness of which He has made the Jews partakers in former times!
4. The actual circumstances of the Jews, at present, betoken a propitious change. There are circumstances in their feelings and condition which intimate that, at least, their temporal state shall be improved. The Jews themselves expect that one day they shall be restored; and this expectation is not the vague idea of a few individuals, got up as a refuge from present pain–it is the prevailing idea of the Jewish nation in every age, and it is persevered in, in spite of the hardest experience which should damp and destroy it. So strong is the impression, that many Jews, when dying, make provision that their bodies, and those of their friends, shall be buried in the land of their fathers; and some repair thither in the decline of life, that they may lay their bones within the borders of Canaan, in the full expectation that one day that land is to be inhabited by, and to form the sepulchre of, their children.
5. The Jews are visibly separated from all other nations. This was predicted of them, and it has been strikingly realised. Now, what is the object and use of this remarkable separation? Possibly to make the punishment fall more heavily upon the sin of the Jews; but this will not explain the whole. It will not explain the continued distinction, now that the punishment is becoming less severe. There seems to be no way of explaining it, but by believing that some great and wonderful event awaits them in the future; and what can that be but their restoration and conversion? It cannot be their amalgamation with other nations, for this would not be very wonderful. It would not be worthy of so singular and protracted a separation; and besides, were this what was contemplated, we would expect that there should be some approach to amalgamation now.
6. In their pursuits and mode of life the Jews are eminently a movable people. They count no country their home. It is their business to travel from country to country. They are not tied down to fixed pursuits, such as those of agriculture, which cannot be readily parted with. Even in Poland, where they are most numerous and stationary, they are chiefly engaged in trade and commerce, and cannot be prevailed upon to engage in anything else. As a whole, they are most remarkable as dealers and exchangers in money–their property is convertible in the easiest manner. They are, so to speak, upon the wing–they could change their abode at a moments warning.
7. And if, from the Jews themselves, we turn co the land of their fathers, we find it in a condition above all others most apt and likely to change masters. It is very partially inhabited–inhabited, where there are a people, only by the wandering Arab, almost as migratory as the Jew. The government is fast hastening to dissolution. It is the interest, humanly speaking, of no great or powerful nation to hinder the establishment of the Jews in Palestine. It is rather for their advantage to promote it. The Jews are sufficiently able to purchase the land with money, were this the stipulation.
8. We must now betake ourselves to the Scriptures, and see what they declare upon the subject. (J. G. Lorimer.)
Restoration of the Jews–obstacles to be overcome
All obstacles, even the most formidable, to the restoration of Gods people, shall be overcome or taken away by His almighty power. This idea is naturally expressed by the dividing of the Red Sea and Euphrates, because Egypt and Assyria are the two great powers from which Israel had suffered and was yet to be delivered. (J. A. Alexander.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. And it shall come to pass in that day] This part of the chapter contains a prophecy which certainly remains yet to be accomplished.
The Lord – “JEHOVAH”] For Adonai, thirty-three MSS. of Kennicott’s, and many of De Rossi’s, and two editions, read Yehovah.
The islands of the sea.] The Roman and Turkish empires, say Kimchi.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The second time: the first time, to which this word second relates, seems to be, either,
1. The deliverance out of Egypt, as most both Jewish and Christian interpreters understand it; and then this second deliverance must be that out of Babylon. Or,
2. The deliverance out of Babylon; and then this second deliverance must be in the days of the Messiah; which, with submission to better judgments, seems to me more probable,
1. Because that first deliverance is supposed to be, like the second, a deliverance of the remnant of this people from several countries, into which they were dispersed; whereas that out of Egypt was a deliverance not of a remnant, but of the whole nation, and that out of Egypt only.
2. Because this second deliverance was universal, extending to the generality of the outcasts and dispersed ones, both of Israel, or the ten tribes, and of Judah, or the two tribes, as is evident from Isa 11:12,13; whereas that out of Babylon reached only to the two tribes, and to some few of the ten tribes which were mixed with them, as is acknowledged, both by Jews and Christians.
3. Because this second deliverance was given them in the days of the Messiah, and did accompany or follow the conversion of the Gentiles, as is evident from Isa 11:9,10; whereas that out of Babylon was long before the coming of the Messiah, and the calling of the Gentiles.
From Assyria, & c.; from all places, both far and near, into which either the ten tribes or the two tribes were carried captives; for the places of both their captivities are here named; of which it is needless to discourse particularly., because they are well known, and have been considered in former texts. Only Pathros was not named before; and that was a province in Egypt, which yet is sometimes distinguished from Egypt strictly so called. See on Jer 44:1,15; Eze 29:14; 30:14.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. set . . . handtake inhand the work. Therefore the coming restoration of the Jews is to bedistinct from that after the Babylonish captivity, and yet toresemble it. The first restoration was literal, therefore soshall the second be; the latter, however, it is implied here, shallbe much more universal than the former (Isa 43:5-7;Isa 49:12; Isa 49:17;Isa 49:18; Eze 37:21;Hos 3:5; Amo 9:14;Amo 9:15; Mic 4:6;Mic 4:7; Zep 3:19;Zep 3:20; Zec 10:10;Jer 23:8). As to the “remnant”destined by God to survive the judgments on the nation, compare Jer46:28.
Pathrosone of thethree divisions of Egypt, Upper Egypt.
Cusheither Ethiopia,south of Egypt, now Abyssinia, or the southern parts of Arabia, alongthe Red Sea.
ElamPersia, especiallythe southern part of it now called Susiana.
ShinarBabylonianMesopotamia, the plain between the Euphrates and the Tigris: in itBabel was begun (Ge 10:10). Inthe Assyrian inscriptions RAWLINSONdistinguishes three periods: (1) The Chaldean; from 2300 B.C.to 1500, in which falls Chedorlaomer (Ge14:1-17), called in the cuneiform characters Kudur of Hur, or Urof the Chaldees, and described as the conqueror of Syria. The seat ofthe first Chaldean empire was in the south, towards the confluence ofthe Tigris and Euphrates. (2) The Assyrian, down to 625 B.C.(3) The Babylonian, from 625 to 538 B.C.,when Babylon was taken by the Persian Cyrus.
islands of . . . seathefar western regions beyond the sea [JEROME].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it shall come to pass in that day,…. Before spoken of, and which includes the whole Gospel dispensation:
[that] the Lord shall set his hand again the second time; which refers to a first, in which the Lord exerted his power in the recovery of his people out of the hands of their enemies; and that was the deliverance of them out of Egypt, and which was typical of the deliverance of the Lord’s people in the times of Christ; and it is usual with the Jews i to call Moses the first redeemer, and the Messiah the latter; wherefore this “second time” refers to the times of the Messiah, and not to the time of the deliverance from the Babylonish captivity; for that, as Aben Ezra, Jarchi, and Kimchi observe, was not a perfect redemption; only Judah and Benjamin returned, not the ten tribes, and so did not answer to the first time, when all Israel came out of Egypt; and much less can it be understood of the return of those, in the times of Hezekiah, carried captive by Tilgathpilneser and Shalmaneser: or the first and second time may be distinguished thus; the first time may intend the calling of a large number, both of Jews and Gentiles, through the preaching of the Gospel by the apostles; and the second time the bringing in the fulness of the Gentiles, and the conversion of the Jews, in the latter day; or the first time may respect the calling of the Gentiles, and the second the gathering in of the Jews: or both may intend later times; the first time, the reformation from Popery; the second time, deliverance from Babylon, or the antichristian yoke, under which all nations will again be brought, before the destruction of the man of sin:
to recover the remnant of his people; or to “obtain”, or to “possess” k; for this is not to be understood of the recovery or redemption of them by the price of Christ’s blood, but of the calling and conversion of them, when the Lord claims them, possesses and enjoys them, as his own; and as they are but a remnant whom God has chosen for his people, and Christ has redeemed by his blood, so they are no other that are called; though here they may be called a remnant, or what remains, with respect to those who have been called already:
which shall be left, from Assyria, and from Egypt; Egypt, and other places following, being joined with Assyria, show that this cannot be understood of the deliverance from the Babylonish captivity; but designs the several places where Christ would have a people in Gospel times, and who would be found out, and called by grace; some of which already have been, as in Babylon and Egypt, 1Pe 5:13 and others will be hereafter, according to the prophecies, Ps 68:31 and as Assyria and Egypt are now in the hands of the Turks, it may design the call and conversion of many in those parts, when the Turkish empire shall be destroyed; or else the deliverance of God’s people from the tyranny of the Romish antichrist, called Egypt and Babylon, at the time of his ruin:
from Pathros; by which some understand Parthia, as Manasseh ben Israel l, and Calvin thinks it probable; many of this country were converted in the first times of the Gospel; the Apostle John’s first epistle is called by the ancients the Epistle to the Parthians, see Ac 2:9 and very likely there will be more of them in the latter day: others think Arabia Petraea is intended; it seems to be a part of Egypt last mentioned, as appears from Eze 29:14 and is mentioned with some cities in Egypt, Jer 44:1 and had its name very likely from Pathrusim, a son of Mizraim, Ge 10:14. Thebais is here meant, the extreme part of Egypt, next to Ethiopia, which is designed by what fellows, according to Sir John Marsham m, and Bochart n, and Vitringa after them:
and from Cush; or Ethiopia; from whence some have been called, see Ac 8:27 and others will, according to prophecy, Ps 68:31 and in part of this country now live the Abyssines, who profess Christianity: or rather Arabia, see Ga 1:17. The Targum renders it,
“from India:”
and from Elam; a province in Persia, Da 8:2 the inhabitants of this place are called Elamites, Ac 2:9 some of these heard the apostles speak the wonderful things of God in their own language, and were converted:
and from Shinar; in Chaldea, in the plain of which the tower of Babel was built, Ge 10:10 wherefore the Targum renders it,
“from Babylon:”
and from Hamath; meaning either Antiochia, as some, or Cilicia, as others. Cocceius says it is a country which lies towards the Mediterranean sea, over against Cyprus, above Mount Libanus, where now is Tripoli:
and from the islands of the sea; or of the west; the European islands, particularly England, Ireland, and Scotland, and others. Aben Ezra refers this prophecy to the times of the Messiah, and so does Manasseh ben Israel.
i Midrash Koheleth, fol. 63. 2. k “ad possidendum”, Grotius; , Aquila. l Spes Israelis p. 72. m Canon. Chron. p. 25. n Geograph. l. 4. c. 27. col. 276.
Fuente: John Gill’s Exposition of the Entire Bible
A second question also concerns Israel. The nation out of which and for which this king will primarily arise, will before that time be scattered far away from its native land, in accordance with the revelation in Isa 6:1-13. How, then, will it be possible for Him to reign in the midst of it? “And it will come to pass in that day, the Lord will stretch out His hand again a second time to redeem the remnant of His people that shall be left, out of Asshur, and out of Egypt, and out of Pathros, and out of Ethiopia, and out of ‘Elam, and out of Shinar, and out of Hamath, and out of the islands of the sea. And he raises a banner for the nations, and fetches home the outcasts of Israel; and the dispersed of Judah will He assemble from the four borders of the earth.” Asshur and Egypt stand here in front, and side by side, as the two great powers of the time of Isaiah (cf., Isa 7:18-20). As appendices to Egypt, we have (1.) Pathros, hierogl. to – res , and with the article petores , the southland, i.e., Upper Egypt, so that Mizraim in the stricter sense is Lower Egypt (see, on the other hand, Jer 44:15); and (2.) Cush, the land which lies still farther south than Upper Egypt on both sides of the Arabian Gulf; and as appendices to Asshur, (1.) ‘Elam, i.e., Elymais, in southern Media, to the east of the Tigris; and (2.) Shinar, the plain to the south of the junction of the Euphrates and Tigris. Then follow the Syrian Hamath at the northern foot of the Lebanon; and lastly, “ the islands of the sea,” i.e., the islands and coast-land of the Mediterranean, together with the whole of the insular continent of Europe. There was no such diaspora of Israel at the time when the prophet uttered this prediction, nor indeed even after the dissolution of the northern kingdom; so that the specification is not historical, but prophetic. The redemption which the prophet here foretells is a second, to be followed by no third; consequently the banishment out of which Israel is redeemed is the ultimate form of that which is threatened in Isa 6:12 (cf., Deu 30:1.). It is the second redemption, the counterpart of the Egyptian. He will then stretch out His hand again ( yosiph , supply lishloach ); and as He once delivered Israel out of Egypt, so will He now redeem it – purchase it back ( kanah , opp. m acar ) out of all the countries named. The min attached to the names of the countries is to be construed with liknoth . Observe how, in the prophet’s view, the conversion of the heathen becomes the means of the redemption of Israel. The course which the history of salvation has taken since the first coming of Christ, and which is will continue to take to the end, as described by Paul in the Epistle to the Romans, is distinctly indicated by the prophet. At the word of Jehovah the heathen will set His people free, and even escort them (Isa 49:22; Isa 62:10); and thus He will gather again ( ‘ asaph , with reference to the one gathering point; kibbetz , with reference to the dispersion of those who are to be gathered together) from the utmost ends of the four quarters of the globe, “the outcasts of the kingdom of Israel, and the dispersed of the kingdom of Judah” ( nidche Yisrae unephutzoth Yehudah : nidche = niddeche , with the dagesh dropped before the following guttural),
(Note: The same occurs in , , , , , . In every case the dagesh has fallen out because of the following guttural (Luzzatto, Gramm. 180).)
both men and women.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verse 11-18: REDEMPTION AND RESTORATION FOR ALL ISRAEL
1. Here the prophet reveals a (still) future, ultimate deliverance of “the remnant” from the ends of the earth, (Verse 11-12).
2. It is evident from the context that this cannot refer to a deliverance from Egypt, or from Babylon, but from a far more extensive dispersion.
3. Messiah Himself is the “ensign”, “banner” or “flagstaff” around which, first, those whom He has called out from among the Gentiles (Act 15:14; Rom 11:25-26), and then the “outcasts of Israel” and “dispersed of Judah” may rally, (comp, Jer 30:4-11; Zep 3:8-20; Jer 3:14-18; Eze 11:16-20).
4. Reunited, under His strong and benevolent hand, the reconstituted covenant-nation will quickly subdue: the Philistines, Edom, Moab and the children of Ammon who were their ancient enemies and tormentors, (Verse 14-15).
5. This coming deliverance is likened unto the miraculous deliverance from Egypt – though this one will involve God’s bringing them from “the ends of the earth.”
6. The specific mention of Assyria is significant in that Assyrian invasions are the underlying historical setting for chapters 7 through 12.
7. “Remnant” and “highway” (Verse 11, 16) are leading motifs throughout this prophecy – positive evidence of a single authorship for the whole.
Fuente: Garner-Howes Baptist Commentary
11. And it shall be in that day, the Lord will again set his hand. The prediction about the future glory of the Church having been incredible, he explains the method of restoring it, namely, that God will display the power of his hand, as if for performing a memorable and uncommon exploit. Now, to confirm the hope of the elect people, he recalls to their minds the remembrance of a past deliverance, that they may not doubt that God is as able to deliver them now as their fathers found him to be in Egypt. (Exo 12:51.) Such is the import of the word שנית, ( shenith,) that is, the second time, or again; as if he had said, “ Now also will God be the deliverer of his Church.”
To possess the remnant of his people. He confirms what he has said by another argument; for though it appeared as if God had disregarded his people, yet he will not allow himself to be deprived of his inheritance. We may sum it up by saying, that God will take care of the salvation of his Church, so as not to be robbed of his right. He expressly calls them a remnant, because this deliverance belonged only to a small seed. (Isa 1:9.) In short, he repeats what he formerly said, “Though God disperse and scatter his Church, yet it is impossible that he can ever cast it away altogether; for it is as dear to him as our inheritance is to any of us.”
Which shall be left from Assyria and from Egypt. He speaks not only of the Assyrians, who had led the people captive, but also of other nations among whom the Jews were scattered; for though the greater part of the people was carried to Babylon, some fled into Egypt, some into Ethiopia, and some into other countries. They were afraid lest they should endure the same bondage as had been endured by others. Some think that by Pathros is meant Parthia, which is highly probable; others think that it is Arabia the Rocky. Under the name Elam he includes the Medes, Zocdians, Bactrians, and other eastern nations. Shinar belongs to Chaldea. By Hamath they mean Cilicia, and the other countries which lie towards Mount Taurus. By the word islands the Jews mean all countries that lie beyond the sea; for to them Greece, and Italy, and Spain, were islands, because they were separated from them by the sea. (187)
We see that the Prophet speaks here not only of the deliverance which took place under Zerubbabel, (Ezr 2:2,) but that he looks beyond this; for at that time the Israelites were not brought back from Egypt, Ethiopia, and other countries. These words, therefore, cannot be understood to relate to the deliverance from Babylon, but must be viewed as referring to the kingdom of Christ, under whom this deliverance was obtained through the preaching of the gospel. Besides, it is proper to observe that this work belongs to God, and not to men; for he says, The Lord shall stretch out his arm; thus ascribing to his heavenly power this work, which could not have been accomplished by human ability.
It ought also to be observed, that from God’s past benefits we ought always to entertain good hopes for the future; so that whenever we call to remembrance the deliverances from Babylon and from Egypt, (Ezr 2:2; Exo 12:51,) we may be convinced that God is equally able, and will equally assist us at the present day, that he may restore the Church to her ancient glory. What he did once and again, he is able to do a third time, and a fourth, and many times. When the Prophet calls those whom he rescues a remnant, let us learn that we ought not to desire a vast multitude, and let us be satisfied, though we be few, and let us not be terrified by the smallness of our numbers; for, provided that the righteousness of God abound, we have true and abundant ground of confidence.
(187) “Not islands merely, but all distant regions are comprised in the meaning of this word איי, ( iye.)” — Rosenmuller
Fuente: Calvin’s Complete Commentary
(11) The Lord shall set his hand again the second time . . .The first time, implied in the second, was obviously that of the Exodus. Then, as from a state of extremest misery, they had entered on their life as a nation, and what had been in the past should be reproduced yet more wonderfully in the future. The list of countries that follows rests in part on the fact of a dispersion already begun, as in 2Ki. 15:29; 2Ki. 17:6, and Isa. 43:5-6, partly on the prophets prevision of the coming years. The great kingdoms by which Judah was surrounded are all enumerated:(1) Assyria; (2) Egypt, i.e., Lower Egypt; (3) Pathros, probably the region of Upper Egypt, of which Thebes was the capital (the name has been interpreted as Southland, or as connected with the worship of the goddess Athor); (4) Cush, i.e., Ethiopia, higher up the valley of the Nile, governed at this time by a warlike and powerful dynasty (see Isa. 37:9); (5) Elam, often translated Persia, but probably used, with a wider range, for the region east of the lower course of the Tigris and Euphrates; (6) Shinar, as in Gen. 11:1, the plain south of the junction of those rivers; (7) Hamath, the nearest of the hostile kingdoms (see Note on Isa. 10:9); and, lastly, the island or coast regions of the Mediterranean Sea. In Zep. 3:10 we have traces of an Ethiopian captivity; in Ezr. 2:7, of exiles in Elam.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11, 12. The next point is, how this shall be, with Israel scattered to the four winds before Messiah comes.
Come to pass in that day Some future time, as in last verse.
Shall again the second time To what does this refer? Literally, the Lord shall add his hand a second time to recover. At no time before have his people been signally recovered, or redeemed, as the verb properly means, save in their recovery from Egyptian bondage.
The prophet foretells a redemption here, as a second redemption, and that, most seemingly and suitably, the counterpart of the Egyptian. As he once purchased or delivered Israel out of Egypt, so will he redeem it, recreate it, as from the seed-corn of the remnant out of all the regions here mentioned.
From Assyria Egypt These are first named as the chief world-powers of Isaiah’s time. Appended to these are: 1.
Pathros Commonly agreed to be Upper Egypt, as distinguished from Mizraim, or more strictly, Lower Egypt. 2.
Cush A land still south of Upper Egypt. These are attached to Egypt in general land divisions. 3.
Elam Or Persia, or lands beyond the Tigris. 4.
Shinar Lands lying around Babylon. 5.
Hamath Regions to the north of the Lebanon. 6.
Islands of the sea The lands within and coastwise of the Mediterranean. These held appendage to the northernmost great world-power. But Israel was not scattered among these when Isaiah wrote. The description is, therefore, prophetical, not historical. Israel is, indeed, yet to be scattered, and the Gentiles, ideally under the above names, are in Messiah’s time to be converted, and to be the means of Israel’s recovery and redemption. So St. Paul in Romans 9. So also our prophet in Isa 6:11-13.
He shall set up an ensign, etc. The Gentiles, in consequence of the marked will of God, will at their own conversion afford all means for the reception of the dispersed Israel into Messiah’s kingdom.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Restoration Of Israel And Judah ( Isa 11:11-16 ).
And now, as after Isa 2:5; Isa 9:7, we are suddenly brought abruptly down to earth again. The glory of the coming eternal kingdom has been revealed. But what has been described is not just a myth, it relates specifically to the world situation and the position of God’s people. It is something to be truly enjoyed in the future. But before creation can be so blessed His people must return to Him and must be restored in readiness to act as His servant in the spreading of His truth, that the word of Yahweh may go out from Jerusalem (Isa 2:3).
Analysis.
a And it will come about in that day that the Lord will set His hand again the second time to recover the remnant of His people who will remain, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath and from the islands of the sea (coastlands) (Isa 11:11).
b And He will set up an ensign for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah, from the four corners of the earth (Isa 11:12).
c And the envy also of Ephraim will depart, and those who vex Judah will be cut off. Ephraim will not envy Judah, and Judah will not vex Ephraim (Isa 11:13).
c And they will fly down on the shoulder of the Philistines on the west, together they will spoil the children of the east. They will put out their hand on Edom and Moab, and the children of Ammon will obey them (Isa 11:14 b).
b And Yahweh will utterly destroy the tongue of the Egyptian sea, and with His scorching wind He will shake His hand over the River, and He will smite it into seven streams (nahal – dried up river beds), and cause men to march over dryshod.
a And there will be a highway for the remnant of His people, who will remain, from Assyria, just as there was for Israel, in the day that he came up out of the land of Egypt
In ‘a’ the Lord will restore His people from Assyria and Egypt, etc. and in the parallel there will be a highway for them from Assyria, just as there had been in the day they came out of Egypt. In ‘b’ the Lord will set up a banner and gather to it the exiles of both Israel and Judah, and in the parallel Yahweh will make ways for His people to cross the barriers to their return dryshod. In ‘c’ those who vex Ephraim and Judah will be dealt with, and in the parallel they themselves will triumph over them.
Isa 11:11
‘And it will come about in that day that the Lord will set his hand again the second time to recover the remnant of his people who will remain, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath and from the islands of the sea (coastlands).’
‘A second time’ refers back to Israel’s captivity in Egypt. Then the sovereign Lord delivered them, now He will deliver them again. Note that here we are back to the action of God Himself, and that it is only ‘the remnant’ of His people that He gathers. Large numbers of them have aligned themselves with the nations. Only the few will return. They will come from Assyria and Egypt, the then two greatest known nations, and from further afield, from Upper Egypt (Pathros), from North Africa (Cush), from beyond Assyria, from Elam and Shinar (Babylon), and from Hamath, and from the furthest coastlands. The spread reveals Isaiah’s consciousness of the fact that Yahweh will yet scatter His people further abroad because of their constant unfaithfulness (Isa 6:11-12). The scattering of first Galilee, and then Samaria is only the beginning.
Such a return of exiles undoubtedly took place within the inter-testamental period. All who wished to do so could return to their native land. Thus by the time of Jesus visitors from all over the world came to Jerusalem for the feasts, and could stay there if they willed. Compare Act 2:5, ‘and there were dwelling at Jerusalem, Jews, from every nation under heaven.’ And that is followed by a similar list to here (Act 2:9-11).
Note that Babylon is not prominently mentioned. While there are exiles there (Shinar) they are simply some among many. Babylon is not specifically in his sights.
Isa 11:12
‘And he will set up an ensign for the nations,
And will assemble the outcasts of Israel,
And gather together the dispersed of Judah,
From the four corners of the earth.’
The ensign here is not necessarily to be equated with the one in Isa 11:10. It is a favourite picture of Isaiah. In Isa 49:22 an ensign/banner is set up ‘to the peoples’ calling on them to bring God’s people back to the land. The ensign there is God’s signal to the peoples. Presumably therefore the same thing is in mind here. The setting up of an ensign is also used to call nations to battle (Isa 5:26; Isa 13:2), so the symbol does not have one fixed idea. Thus the nations are here being called on to help in the gathering of Israel/Judah back to the land.
We note that he is remembering Isa 6:12; and the name of his son, Sheer-jashub, ‘the remnant shall return’. He is well aware that Judah is to have its exiles. But there is no stress on their being in Babylon.
Alternately, however, we may see Isa 11:12 as recapitulating Isa 11:10-11. (We might begin Isa 11:12 by translating ‘so’.) Then we may see two actions as depicted here, the setting up of the Ensign for the nations on the one hand in Isa 11:12 a, as a recapitulation of Isa 11:10, and the gathering together of God’s remnant on the other in Isa 11:12 b as recapitulating Isa 11:11. Two necessary actions in God’s purposes. The Ensign to the nations is then the King Himself, and primary, and therefore comes first, while the gathering of the people is then also described as occurring.
But note that in Isa 11:10 He is set up as an Ensign to gather all the nations and people together in order that they may seek Him, an act of peace, whereas here the purpose of the ensign is to call on the nations to send back the dispersed of Israel and Judah from exile, and at no stage elsewhere is He said to be set up as the Ensign around which Israel will so gather. That is why we prefer the first interpretation, which also fits better with the analyses.
Either way the emphasis is at this point on the fact that God’s people will gather once more, drawn by Him, to serve Him once again, as Act 2:5-11 tells us that they had done.
(An ensign is set up in Isa 5:26 to ‘the nations from far’ which calls the nations to come against His people. There the Assyrian invasion is probably mainly in mind, although it is deliberately not specific. In Isa 13:2 an ensign is set up ‘on the bare mountain’ where again it calls the nations for battle, but this time with reference to the destruction of Babylon. The principle behind the ensign is Yahweh’s sovereignty in world events).
The mention of Babylon at this stage under the name of Shinar stresses that Babylon is not seen as yet as a distinctive power with its name established, but as one among others. It fits well with Isaiah’s earlier ministry before the danger of Babylon became more impressed on him.
We may see for all this a twofold fulfilment. Firstly when the people were gathered back after the exile, and, over the later decades and centuries, were once again established in the land as a united people, and secondly when the Message of the Gospel went out into the world, and the banner of Christ was lifted up, and Jews from every nation under heaven responded to Him (compare Act 2:5), finally drawing in all whom God has chosen.
Isa 11:13
‘And the envy also of Ephraim will depart,
And those who vex Judah will be cut off.
Ephraim will not envy Judah,
And Judah will not vex Ephraim.
And they will fly down on the shoulder of the Philistines on the west,
Together they will spoil the children of the east.
They will put out their hand on Edom and Moab,
And the children of Ammon will obey them.’
Those who envy Ephraim (or the envy that they have of Ephraim) will ‘depart’, they will not be able to do anything against them, and those who vex Judah will be cut off. And in their being gathered together the two nations will become one. Judah will not vex Ephraim, Ephraim will not envy Judah. They will be one people.
Then in what follows, as previously in Isa 10:26, Isaiah probably has in mind past history after the exodus when the Philistines, the children of the East (Jdg 6:3), Edom (Num 20:20), Moab and Ammon (Jdg 3:13) were fierce enemies of Israel (see also 1Sa 14:47) seeking either to prevent their establishment in the land, or to bring them into bondage and despoil them.
Others see in this a reference to the time of David when all these tribes and nations were in submission to him.
The mention of the Philistines as being ‘on the west’ also suggests a deliberate contrast with the children of the East, thus signifying all their enemies round about. This time there will be no such problem. Yahweh will bring them all in submission to them. And certainly in the inter-testamental period these areas came into Israelite hands. Nor would the two nations themselves be divided. They would be in the land as one people.
Again we are probably to see the twofold fulfilment, the literal establishing in the land in unity and control over these nations who had once held them in bondage, which became a reality in the inter-testamental period, and the triumph of the Gospel as taken out by Jewish missionaries (the Apostles and disciples) to ‘conquer’ those nations and bring them into subjection to Yahweh. The uniting of the tribes is then symbolic of the oneness of the true church of Christ.
Isa 11:15-16
‘And Yahweh will utterly destroy the tongue of the Egyptian sea,
And with his scorching wind he will shake his hand over the River,
And He will smite it into seven streams (nahal – dried up river beds),
And cause men to march over dryshod.
And there will be a highway for the remnant of his people,
Who will remain, from Assyria,
Just as there was for Israel,
In the day that he came up out of the land of Egypt.’
Access both from Egypt and from Assyria will be made possible by Yahweh’s power. Both the Egyptian sea and the Euphrates will open up to make it possible for God’s people to come over dryshod. Indeed the tongue of the Egyptian sea will be utterly destroyed so that it can hinder no more. It is under the Ban. There is no more division, no barrier from entering or leaving Egypt. (And as we know, until the construction of the Suez canal those ‘seas’ had disappeared). They will be exiles no more.
Later we will also be told of a highway between Egypt and Assyria as they are one with His people in worshipping Him (Isa 19:23-25). Such a situation was open to God’s people in the Roman Empire, and facilitated the spread of the Gospel in the days of the early church.
The descriptions are idealistic as is demonstrated by the River splitting into seven dried up river beds, dried up by Yahweh’s scorching wind. Seven is regularly the symbol of idealism. It is simply saying that by His power He will make a divinely perfect way open, as He did in the case of Egypt long before, and will do again.
This all connects with the glorious days when the Gospel had free rein in Egypt and Assyria and they united in worship along with the Christian Jews in Palestine in the early century of the Christian era. It will have even deeper fulfilment in the new heavens and the new earth where all are as one.
Note the emphasis on the power of the hand; the hand of the Lord in Isa 11:11, the hand of Israel and Judah in Isa 11:14, and the hand of Yahweh in Isa 11:15. It is Yahweh Who also strengthens their hand. The hand is the means by which things are done (compare Psa 44:2).
We may end our look at this chapter by considering the final phrase. ‘Like as there was for Israel in the day that he came up out of the land of Egypt.’ There will be a new Exodus. It will be a new beginning. The old will have past, the new will have come.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 11:11-14. And it shall come to pass, &c. Another event of the kingdom of the Messiah is, the calling of the dispersed Jews, the outcasts of Israel, the dispersed of Judah, and their general collection to the church. The period is difficult: it divides itself into two parts: the first describing the benefit itself of this vocation and collection, and its manner; Isa 11:11-12 and the second, the state of the people restored. There can be no doubt of the subject of this prophesy. It certainly refers to the Jews; but there is more difficulty in determining the period to which this prophesy refers. There were two collections of the dispersed Jews after the delivery of this prophesy: the one from the Babylonish captivity; the other of those who were dispersed among the Gentiles, and who were called to the faith at the first preaching of the Gospel: a third will hereafter follow, as we learn from other prophesies; and that universal, of the whole Jewish race to the communion of Christ in the latter days. See Rom 11:25-26 and it seems that the prophet in this place more immediately refers to this last and general calling of the Jews; which, according to him, is evidently to happen after the calling of the Gentiles: this appears probable from a variety of parallel passages in the prophets, and from the emblem made use of; wherein this deliverance of the Jews under the Messiah is compared by the prophet to their great and entire redemption out of Egypt. See Isa 11:15. It is my opinion, therefore, says Vitringa, that this prophesy, in its first sense, with respect to its incipient completion, is to be referred to the first time of establishing the kingdom of Christ out of Canaan; but in its second sense, with respect to its perfect completion, to the end of time. The reader must observe here, in proof of what has been advanced above, that the prophet’s ideas respecting this future and spiritual deliverance, are wholly taken from the temporal deliverances of the Jews out of Assyria and Egypt. In the 13th and 14th verses the state of the converted Jews is set forth; first, That all envy shall be extinguished among them, and a true brotherly love shall fill their souls; and secondly, that, joined to the Gentiles, they shall strenuously defend the cause of Christ and his kingdom against the enemies and opposers of it. The sense of the 14th verse can be understood in no other than a spiritual and mystical sense, to signify that those who are called by the Gospel, and converted to Jesus Christ, full of zeal for his glory, shall labour with all their might to reduce to the obedience of Christ all the people bordering upon the Jewish nation, and who were formerly enemies to it; such as the Philistines, Ammonites, Moabites, Arabs, and Syrians; either confounding them by the clear demonstration of the truth, or, by rational convictions and the grace of God, subjecting them to the obedience of Christ, and his church. See 2Co 10:4. Mat 11:12. They shall fly upon the shoulders of the Philistines toward the west, is a metaphorical expression, signifying literally, that the Jews and Ephraimites with a sudden and quick motion, like that of birds, should invade the Philistines, who were situated towards the East, and subdue them. Lowth renders the passage, They shall invade the borders of the Philistines westward. The history of the church manifestly proves the completion of this prophesy in part; and other prophesies respecting the state of the Jews evidently lead us to expect the perfect completion in God’s good time.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 11:11 And it shall come to pass in that day, [that] the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
Ver. 11. The Lord shall set his hand again the second time. ] Not to bring them back to the promised land, to Palestina, as once he did out of Egypt; that is but a rabbinical dream, not unlike that other – viz., that all Jews, in what country soever they are buried, do travel through certain underground passages till they come to their own country of Jewry. But with an outstretched hand he shall recover the remnant of his people that shall he left; so the poet,
“ Reliquias Danaum atque immitis Achillei. ”
He shall recover.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 11:11-16
11Then it will happen on that day that the LORD
Will again recover the second time with His hand
The remnant of His people, who will remain,
From Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath,
And from the islands of the sea.
12And He will lift up a standard for the nations
And assemble the banished ones of Israel,
And will gather the dispersed of Judah
From the four corners of the earth.
13Then the jealousy of Ephraim will depart,
And those who harass Judah will be cut off;
Ephraim will not be jealous of Judah,
And Judah will not harass Ephraim.
14They will swoop down on the slopes of the Philistines on the west;
Together they will plunder the sons of the east;
They will possess Edom and Moab,
And the sons of Ammon will be subject to them.
15And the LORD will utterly destroy
The tongue of the Sea of Egypt;
And He will wave His hand over the River
With His scorching wind;
And He will strike it into seven streams
And make men walk over dry-shod.
16And there will be a highway from Assyria
For the remnant of His people who will be left,
Just as there was for Israel
In the day that they came up out of the land of Egypt.
Isa 11:11 This verse speaks of a climactic visitation by God (cf. Isa 2:2; Isa 2:11-12; Isa 2:20; Isa 3:7; Isa 3:18; Isa 4:1-2; Isa 7:17-18; Isa 7:20; Isa 9:14; Isa 10:3; Isa 10:17; Isa 10:20; Isa 10:27). Here it is a day of restoration! The covenant people (i.e., in this case the Northern Ten Tribes), scattered across the ANE, will return home (a symbol of returning to faith in YHWH).
However, the rest of the literary unit (Isaiah 7-12) has a universal element (cf. Isa 2:2-4; Isa 9:1-7)!
with His hand This is an anthropomorphic idiom for divine activity within history. In Genesis 1 God speaks and things occur, but here He moves His hand (cf. Isa 11:15; Isa 1:25; Isa 5:25; Isa 8:11; Isa 9:12; Isa 9:17; Isa 9:21; Isa 10:4, etc.).
Isa 11:12 the four corners of the earth Four is the symbolic number for the whole earth.
SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE
Isa 11:13 Ephraim will not be jealous of Judah,
And Judah will not harass Ephraim Notice in the new era unity will be the keynote, not the division that has characterized the people of God in the past.
Isa 11:14 This verse is surprising! Is Isaiah prophesying a vindictive united Israel or is she to be the channel of revelation for the nations to come to YHWH in peace (cf. Isa 2:2-4)?
sons of the east This phrase can refer to several different people groups, depending on the context (cf. Gen 29:1; Jdg 6:3; Jdg 6:33; Jdg 7:12; Jdg 8:10; 1Ki 4:30; Job 1:3; Isa 11:14; Jer 49:28; Eze 25:4; Eze 25:10).
Isa 11:15 The covenant people’s traditional enemies will be utterly defeated.
NASB, NKJV,
NRSVwill utterly destroy
TEV, NJBwill dry up
LXXmake desolate
PESHITTAwill utterly dry up
REBwill divide
The NASB follows the MT (, BDB 355, KB 353, Hiphil PERFECT), which the UBS Hebrew Text Project gives a B rating (some doubt). The other reading is ( , BDB 351, KB 349). The NEB and REB assume a proposed root (, KB 354 II, Hiphil PERFECT), which means split or divide (cf. Exo 14:16). This is an allusion to a new exodus (cf. Isa 11:11)!
Isa 11:16 a highway See full note at Isa 19:23.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Are the titles of the child used in Isaiah 9, 11 an assertion of his Deity?
2. Explain the historical background of Isa 7:1 through Isa 10:4 and Isa 10:4 through 34.
3. Will nature be a part of heaven?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the second time. Reference to Pentateuch, (the first time being Ex. Isa 15:16, Isa 15:17). App-92.
Pathros = Upper Egypt.
islands = maritime countries. Hebrew. ‘i. Occurs in “former” portion, here; Isa 20:6; Isa 23:2, Isa 23:6; Isa 24:15; and in the “latter” portion, in Isa 40:15; Isa 41:1, Isa 41:5; Isa 42:4, Isa 42:10, &c.
Fuente: Companion Bible Notes, Appendices and Graphics
set his hand: Isa 60:1 – Isa 66:24, Lev 26:40-42, Deu 4:27-31, Deu 30:3-6, Psa 68:22, Jer 23:7, Jer 23:8, Jer 30:8-11, Jer 31:36-40, Jer 33:24-26, Eze 11:16-20, Eze 34:23-28, Eze 36:24-28, Eze 37:1 – Eze 48:35, Hos 1:11, Hos 3:4, Hos 3:5, Joe 3:1-21, Amo 9:14, Amo 9:15, Mic 7:14, Mic 7:15, Zec 10:8-12, Zec 12:1 – Zec 14:21, Rom 11:15, Rom 11:26, 2Co 3:16
from Assyria: Isa 11:16, Isa 27:12, Isa 27:13, Mic 7:12
Egypt: Isa 19:23, Jer 44:1
Pathros: Eze 30:14
Cush: Isa 45:14, Gen 10:6, Gen 10:7
Elam: Gen 10:22, Jer 25:25, Dan 8:2
Shinar: Gen 10:10, Gen 11:2, Zec 5:11
Hamath: Isa 10:9, Jer 49:23, Zec 9:2
the islands: Isa 24:15, Isa 42:4, Isa 66:19, Gen 10:5, Jer 31:10, Eze 27:6, Dan 11:18, Zep 2:11
Reciprocal: Gen 2:13 – Ethiopia Gen 10:14 – Pathrusim Gen 14:1 – Shinar Deu 30:4 – unto 2Ki 19:13 – the king 1Ch 1:17 – Elam Psa 44:11 – scattered Psa 78:42 – remembered Psa 97:1 – let the multitude of isles Psa 107:3 – gathered Psa 126:3 – General Psa 147:2 – he Isa 2:11 – in that day Isa 12:1 – And in that Isa 19:18 – shall five Isa 40:15 – the isles Isa 43:5 – I will Isa 46:3 – the remnant Isa 49:12 – these shall Isa 49:22 – Behold Isa 54:7 – with Isa 55:5 – thou shalt Isa 56:8 – which Isa 65:9 – I will Jer 3:14 – one of a city Jer 3:18 – In Jer 12:14 – and pluck Jer 16:15 – that brought Jer 23:3 – General Jer 23:4 – I Jer 31:6 – Arise Jer 31:7 – remnant Jer 31:17 – General Jer 32:37 – I will gather Jer 46:27 – I will save Eze 11:17 – General Eze 20:41 – I bring Eze 29:14 – Pathros Eze 34:13 – I will bring Eze 37:21 – General Eze 38:8 – into the land Dan 1:2 – Shinar Dan 9:7 – near Dan 12:1 – thy people Hos 9:6 – Egypt Hos 11:11 – out Joe 2:32 – and in Mic 2:12 – surely assemble Mic 4:7 – I will Mic 5:3 – then Zep 2:7 – the remnant Zep 2:13 – he will Zep 3:10 – General Zep 3:20 – even Zec 8:7 – I Zec 10:10 – out of the Act 2:9 – Elamites Rom 9:27 – a remnant Rom 11:12 – their
Fuente: The Treasury of Scripture Knowledge
Isa 11:11-12. And it shall come to pass in that day As this chapter contains a general prophecy of the advancement which Christs kingdom should make in the world, and as this advancement was to be made by different steps and degrees, so the several parts of this prophecy may be supposed to point at different ages or periods of time: see note on Isa 2:2. And, I take this part of the chapter, says Lowth, from Isa 11:10 onward, to foretel those glorious times of the church, which shall be ushered in by the restoration of the Jewish nation, when they shall embrace the gospel, and be restored to their own country, from the several dispersions where they are scattered. This remarkable scene of providence is plainly foretold by most of the prophets of the Old Testament, and by St. Paul in the New. See the margin. Bishop Lowth also observes, that this part of the chapter contains a prophecy, which certainly remains yet to be accomplished. The Lord shall set his hand again the second time The first time to which this word second relates, seems to be, either, 1st, The deliverance out of Egypt, and then this second must be that out of Babylon; or, rather, 2d, The deliverance out of Babylon; and then this second deliverance must be in the days of the Messiah. This latter interpretation seems more probable, 1st, Because that first deliverance, like the second, is supposed to be a deliverance of the remnant of this people from several countries into which they were dispersed: whereas that out of Egypt was a deliverance, not of a remnant, but of the whole nation, and out of Egypt only: 2d, Because this second deliverance was universal, extending to the generality of the outcasts and dispersed ones, both of Israel, or the ten tribes, and of Judah, or the two tribes, as is evident from these verses, whereas that out of Babylon reached only to the two tribes, and to some few of the ten tribes which were mixed with them: 3d, Because this second deliverance was to be given them in the days of the Messiah, and to accompany, or follow, the conversion of the Gentiles, as is evident from Isa 11:9-10, whereas that out of Babylon was long before the coming of the Messiah and the calling of the Gentiles. And from the islands of the sea From all places, both far and near, into which either the ten tribes, or the two tribes, were carried captives. Pathros was a province of Egypt. The other places here named are well known, and have been spoken of before in our notes on other texts. And he shall set up an ensign for the nations All nations, Jews and Gentiles. And shall assemble the outcasts of Israel Those of the ten tribes that had been driven out of their own land into foreign parts; and gather together the dispersed of Judah
Here distinguished from those of Israel. The reader must observe here, that the prophets ideas respecting this future and spiritual deliverance of the Jews and Israelites, are wholly taken from their temporal deliverances out of Egypt and Assyria.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
11:11 And it shall come to pass in that day, [that] the Lord shall set his hand {g} again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the isles of the sea.
(g) For God first delivered his people out of Egypt and now promises to deliver them out of their enemies hands as from the Parthians, Persians, Chaldeans and them of Antioch among whom they were dispersed and this is chiefly meant of Christ, who calls his people being dispersed through all the world.
Fuente: Geneva Bible Notes
Then there will be a second regathering of the Israelites to the Promised Land-from all over the world. The first regathering happened under Zerubbabel, Nehemiah, and Ezra. The present return of many Jews to the State of Israel cannot fulfill this second regathering prediction because, as Isaiah explained, that will happen when Messiah rules on earth. Assyrian and Babylonian sovereigns might defeat and disperse the Jews, but the ultimate sovereign, Messiah, will restore and reassemble them (cf. Ezekiel 37).