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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 10:20–23. His two-level outline is real structure in the source text, so it is rendered as structure.
The prophet had said (Isa 10:12) that the Lord would perform his whole work upon Mount Zion and upon Jerusalem, by Sennacherib's invading the land. Now here we are told what that work should be, a twofold work: -
I.The conversion of some, to whom this providence should be sanctified and yield the peaceable fruit of righteousness, though for the present it was not joyous, but grievous; these are but a remnant (Isa 10:22), the remnant of Israel (Isa 10:20), the remnant of Jacob (Isa 10:21), but a very few in comparison with the vast numbers of the people of Israel, who were as the sand of the sea. Note, Converting work is wrought but on a remnant, who are distinguished from the rest and set apart for God. When we see how populous Israel is, how numerous the members of the visible church are, as the sand of the sea, and yet consider that of these a remnant only shall be saved, that of the many that are called there are but few chosen, we shall surely strive to enter in at the strait gate and fear lest we seem to come short. This remnant of Israel are said to be such as had escaped of the house of Jacob, such as escaped the corruptions of the house of Jacob, and kept their integrity in times of common apostasy; and that was a fair escape. And therefore they escape the desolations of that house, and shall be preserved in safety in times of common calamity; and that also will be a fair and narrow escape. Their lives shall be given them for a prey, Jer 45:5. The righteous scarcely are saved. Now,
1.This remnant shall come off from all confidence in an arm of flesh, this providence shall cure them of that: "They shall no more again stay upon him that smote them, shall never depend upon the Assyrians, as they have done, for help against their other enemies, finding that they are themselves their worst enemies." Ictus piscator sapit - sufferings teach caution. "They have now learned by dear-bought experience the folly of leaning upon that staff as a stay to them which may perhaps prove a staff to beat them." It is part of the covenant of a returning people (Hos 14:3), Assyria shall not save us. Note, By our afflictions we may learn not to make creatures our confidence.
2.They shall come home to God, to the mighty God (one of the names given to the Messiah, Isa 9:6), to the Holy One of Israel: "The remnant shall return (that was signified by the name of the prophet's son, Shear-jashub, Isa 7:3), even the remnant of Jacob. They shall return, after the raising of the siege of Jerusalem, not only to the quiet possession of their houses and lands, but to God and to their duty; they shall repent, and pray, and seek his face, and reform their lives." The remnant that escape are a returning remnant: they shall return to God, and shall stay upon him. Note, Those only may with comfort stay upon God that return to him; then may we have a humble confidence in God when we make conscience of our duty to him. They shall stay upon the Holy One of Israel, in truth, and not in pretence and profession only. This promise of the conversion and salvation of a remnant of Israel is applied by the apostle (Rom 9:27) to the remnant of the Jews which at the first preaching of the gospel received and entertained it, and sufficiently proves that it was no new thing for God to abandon to ruin a great many of the seed of Abraham in full force and virtue; for so it was now. The number of the children of Israel was as the sand of the sea (according to the promise, Gen 22:17), and yet only a remnant shall be saved.
II.The consumption of others:
The Lord God of hosts shall make a consumption, Isa 10:23. This is not meant (as that Isa 10:18) of the consumption of the Assyrian army, but of the consumption of the estates and families of many of the Jews by the Assyrian army. This is taken notice of to magnify the power and goodness of God in the escape of the distinguished remnant, and to let us know what shall become of those that will not return to God; they shall be wasted away by this consumption, this general decay in the midst of the land. Observe,
1.It is a consumption of God's own making; he is the author of it. The Lord God of hosts, whom none can resist, shall make this consumption.
2.It is decreed. It is not the product of a sudden resolve, but was before ordained. It is determined, not only that there shall be such a consumption, but it is cut out (so the word is); it is particularly appointed how far it shall extend and how long it shall continue, who shall be consumed by it and who not.
3.It is an overflowing consumption, that shall overspread the land, and, like a mighty torrent or inundation, bear down all before it.
4.Though it overflows, it is not at random, but in righteousness, which signifies both wisdom and equity. God will justly bring this consumption upon a provoking people, but he will wisely and graciously set bounds to it. Hitherto it shall come, and no further.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 20 onwards) And it shall come to pass in that day, that the remnant of Israel shall no more stay upon him that smote them, but shall stay upon the LORD, the Holy One of Israel, in truth. The remnant shall return, even the remnant of Jacob, unto the mighty God. For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness. For the Lord God of hosts will make a consummation and an abbreviation in the midst of all the land. As it is said in Greek: The remnant of Jacob will return to the mighty God, for the mighty God, in Hebrew it is written El Gibbor (), two names out of the six names by which we read the little child and son, who is given to us, is called. And because it is written: The remnant will return, in Hebrew it is said in the singular number, that which is left will return, that is, τὸ ὑπόλειμμα ἐπιστρέψει, in Hebrew it is written Sar Jasub (). And from this occasion of conversation, they believe that the son of Isaiah, named Jasub, preceded as a sign of salvation for the people of Israel. Therefore, when the light of Israel, and the holy forest of Carmel, and the thorn bush are consumed, and the Assyrian king flees with a few, then the remaining people of Israel, who were besieged in Jerusalem with King Hezekiah as their leader, will by no means rely on the Assyrian king, as they now do under King Ahaz, who sent messengers to the king of Assyria saying, 'I am your servant, go up and free me from the hand of the king of Syria and from the hand of the king of Israel, who have risen against me' (2 Kings 16:7). When he brought gold and silver, which were found in the treasuries of the house of the Lord and in the royal palace, and sent gifts to the king of Assyria, he listened to him and went to Damascus, captured it, and deported Rasin. But having been freed from the Assyrian oppressor, who had previously been a friend and later an enemy, let them rely and have confidence in the Lord, the Holy One of Israel, not falsely as they did under previous kings, but in truth. What we read about under Hezekiah: that, having abandoned idols, they turned to the worship of God. And because he had said that the remnants must be saved, he moves on to later times and says that full salvation will come under Christ. This is also what the apostle Paul, understanding this, writes to the Romans: But Isaiah cries out for Israel: If the number of the children of Israel is like the sand of the sea, the remnants will be saved. For the word is consuming and shortening in righteousness, because the Lord will make a short word upon the earth (Rom. IX, 27). And as Isaiah said: Unless the Lord of hosts had left us seed, we would have been made like Sodom, and we would have been like Gomorrah (Isaiah 1:9). Therefore, when such great authority precedes, let all other interpretation cease. And truly, if we read Josephus (Book X, Chapter 2), and consider how great was the multitude of people in Jerusalem and in Judea when the Lord suffered, we understand that only a few among the Apostles and Apostolic men were saved from the Jews. But the Gospel is an abbreviated and perfected discourse, which, instead of all the burdensome ceremonies of the Law, gave a very brief precept of love and faith, that we should not do to others what we would not want done to us. Hence, the Lord in the Gospel said: 'On these two commandments hang all the Law and the Prophets' (Matthew 22:40). Some refer this chapter to the time when a certain part of the people returned to Judah under Zerubbabel son of Salatiel, and Joshua son of Josedech, and Ezra, and Nehemiah. We will respond to those by not preserving the order of history, especially since what follows is not against the Babylonians, whose king was Nebuchadnezzar, but against Sennacherib, king of the Assyrians.
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Summary
Isaiah 10:20 delivers a powerful prophetic declaration concerning the future restoration of Israel's surviving remnant. Following a period of divine judgment and severe chastisement, this verse foretells a radical and transformative shift in their allegiance and source of trust. No longer will the preserved few rely on the very foreign powers that served as instruments of their affliction; instead, they will turn wholeheartedly and authentically to the Lord, the Holy One of Israel, acknowledging Him as their exclusive and ultimate source of security, truth, and sustenance. This prophecy profoundly underscores God's unwavering faithfulness to preserve a people for Himself and highlights the essential, transformative power of genuine spiritual dependence.
Context
Literary Context
This verse is strategically placed within a significant prophetic block of Isaiah (chapters 7-12) that primarily addresses the looming threat of the Assyrian Empire and God's intricate plan for both judgment and salvation concerning Judah and Israel. Chapters 7-9 vividly detail the impending divine judgment, with Assyria serving as God's chosen instrument of wrath. However, Isaiah 10 marks a crucial pivot. It begins by pronouncing judgment upon Assyria itself for its arrogant pride and overreach (as seen in Isaiah 10:5-19), demonstrating God's ultimate sovereignty even over the nations He uses. Verse 20 then shifts focus entirely, looking beyond the immediate period of chastisement to a future era of profound spiritual renewal and genuine reliance on God for the surviving "remnant." The subsequent verses (e.g., Isaiah 10:21-23) reinforce the theme of the remnant and God's determined, yet redemptive, judgment. This section then flows into the glorious messianic prophecies of chapters 11-12, which describe the reign of the Branch from Jesse and the ultimate restoration and worship of God's people.
Historical & Cultural Context
The historical setting for Isaiah's prophecy is the turbulent late 8th century BCE, a period dominated by the relentless expansion and military might of the Neo-Assyrian Empire. Both the Northern Kingdom of Israel (Samaria) and the Southern Kingdom of Judah faced constant existential threats from this superpower. In response, these kingdoms frequently sought political alliances with other powerful nations, such as Egypt or even Assyria itself, as a means of securing their safety, rather than placing their trust solely in the covenant God of Israel. This practice often led to syncretism, idolatry, and deep political entanglements, ultimately incurring divine judgment. Isaiah's prophecies directly confront this pervasive misplaced trust and call the people back to exclusive dependence on Yahweh. The concept of a "remnant" was culturally significant in the ancient Near East, often referring to a surviving portion of a population after a catastrophe. For Israel, however, it carried profound theological weight, affirming God's covenant faithfulness and His commitment to preserve a core group, ensuring the continuation of His redemptive plan and the fulfillment of His promises, even amidst widespread apostasy and devastation.
Key Themes
Isaiah 10:20 encapsulates several overarching and deeply significant themes prevalent throughout the book of Isaiah and the broader biblical narrative. Central among these is the theme of the Remnant, which underscores God's sovereign act of preserving a faithful few despite widespread apostasy and severe judgment, as powerfully articulated in passages like Isaiah 6:13. This divinely preserved remnant is destined for a radical Shift in Dependence, moving away from reliance on human strength, fickle political alliances, or even their oppressors, towards an exclusive and profound trust in God alone. This transformation is powerfully highlighted by the repeated verb "stay upon." The object of this renewed trust is explicitly identified as "the LORD, the Holy One of Israel," a title frequently employed by Isaiah to emphasize God's unique Holiness and Covenant Faithfulness. This epithet underscores God's absolute moral purity, His transcendence above all earthly powers, and His unwavering commitment to His covenant people, distinguishing Him sharply from all false gods and human constructs. Finally, the concluding phrase "in truth" signifies that this restored relationship will be characterized by Authenticity and Sincerity, a genuine and unreserved commitment to God's ways and character, standing in stark contrast to the superficial or idolatrous practices that previously led to their downfall, as warned against in Isaiah 29:13.
Exposition and Analysis
Key Word Analysis
This term (H7605) refers to a remainder or residue, typically implying a small portion that has been preserved after a larger part has been consumed, destroyed, or carried away. In the context of Isaiah, "remnant" carries profound theological significance, denoting not merely a statistical survival but a divinely chosen and preserved group. It signifies God's sovereign act of preserving a faithful few from judgment, thereby ensuring the continuity of His covenant people and the ultimate fulfillment of His redemptive plan. This remnant is the seed of future hope and restoration.
This primitive root (H8172) means "to support one's self," "to lean," "to rely," or "to rest upon." Its emphatic repetition within the verse—"shall no more again stay upon him that smote them; but shall stay upon the LORD"—creates a powerful and deliberate contrast. This repetition underscores a complete and decisive shift in the object of trust and dependence. It conveys a sense of settled, confident reliance, where one's security, stability, and well-being are found exclusively in the chosen support.
Derived from a root meaning "to be firm" or "to be faithful," this word (H571) signifies stability, certainty, trustworthiness, and fidelity. When used in the phrase "in truth," it implies that the renewed dependence on the Lord will be genuine, sincere, and deeply aligned with God's own character of faithfulness and reliability. It contrasts sharply with superficial, feigned, or deceptive allegiances, indicating a relationship built on integrity, authenticity, and a true understanding of God's nature.
Verse Breakdown
"And it shall come to pass in that day"
This introductory phrase serves as a classic prophetic marker, signaling a future, divinely appointed time. "That day" in prophetic literature often refers to a significant eschatological or historical period when God intervenes decisively in human affairs, bringing about either judgment, salvation, or both. Here, it specifically points to a time of divine deliverance and profound spiritual restoration for Israel, occurring after a period of severe chastisement.
"that the remnant of Israel, and such as are escaped of the house of Jacob"
This clause precisely identifies the beneficiaries of the prophecy. The parallel phrases "the remnant of Israel" and "such as are escaped of the house of Jacob" emphasize that only a portion of God's covenant people will survive the impending judgment and devastation. This surviving group, divinely preserved through the trials, is the specific focus of God's future redemptive work and the inheritors of His promises.
"shall no more again stay upon him that smote them"
This clause describes the cessation of a past, misguided, and ultimately destructive behavior. "Him that smote them" refers to the foreign powers, particularly the Assyrian Empire, whom God had used as instruments of His judgment against His disobedient people. Historically, Israel had often sought alliances with such powerful nations for security, or had been forced into subjugation by them. This phrase signifies a definitive and permanent end to reliance on human strength, oppressive regimes, or any worldly entity that has caused them harm, led them astray from God, or proven untrustworthy.
"but shall stay upon the LORD, the Holy One of Israel, in truth."
This is the pivotal and climactic declaration of the verse, outlining the new, proper, and exclusive object of Israel's trust. Instead of relying on fallible human or worldly powers, they will now lean entirely and confidently upon "the LORD" (Yahweh), the personal, covenant-keeping God of Israel. The accompanying title "the Holy One of Israel" profoundly emphasizes His unique, transcendent holiness, His absolute moral perfection, and His unwavering faithfulness to His covenant promises. The concluding phrase "in truth" assures that this renewed dependence will be genuine, sincere, and deeply rooted in a right understanding of God's character and will, signifying a complete and authentic spiritual transformation.
Literary Devices
Isaiah 10:20 masterfully employs several powerful literary devices to convey its profound message. Contrast is central to the verse's impact, sharply juxtaposing Israel's past reliance on "him that smote them" with their future, exclusive dependence on "the LORD, the Holy One of Israel." This stark contrast highlights the dramatic spiritual transformation envisioned for the remnant. The deliberate Repetition of the verb "stay upon" (Hebrew: shâʻan) powerfully reinforces this fundamental shift, emphasizing the complete reversal of allegiance and the new, singular focus of their trust. The opening phrase "in that day" functions as a clear Prophetic Marker, signaling a significant future event within God's redemptive timeline, often carrying eschatological implications. Furthermore, the descriptive title "the Holy One of Israel" serves as a potent Epithet, a recurring and distinctive appellation for God throughout Isaiah. This epithet not only underscores God's unique character and His covenant relationship with His people but also carries deep Symbolism, representing God's absolute purity, His moral transcendence, and His distinctness from all pagan deities and human powers, making Him the only worthy object of trust.
Theological and Thematic Connections
Isaiah 10:20 stands as a profound theological statement on the very nature of true faith and the proper object of human dependence. It powerfully reveals God's unwavering commitment to His covenant people, even in the midst of severe judgment, by sovereignly preserving a remnant. This remnant's radical turning from reliance on human strength and worldly powers to an exclusive trust in "the Holy One of Israel" underscores the fundamental biblical truth that ultimate security, salvation, and flourishing are found in God alone. The verse speaks to the absolute necessity of repentance—a genuine, heart-level transformation where God alone is enthroned as the supreme source of strength, truth, and provision. This divine faithfulness ensures that despite human failure, widespread apostasy, and devastating judgment, God's redemptive purposes will ultimately prevail through a preserved, purified, and genuinely dependent people.
Reflection and Application
Isaiah 10:20 offers a timeless and profoundly vital lesson for believers across all generations: the absolute imperative of placing our ultimate, unwavering trust solely in God. In a world characterized by relentless uncertainties, daunting challenges, and constant temptations to rely on human systems, political ideologies, financial security, or even our own perceived strength and wisdom, this verse issues a radical call to reorient the very foundation of our dependence. It compels us to honestly examine where our true security and confidence truly lie. Do we, perhaps subtly, lean on transient powers, fleeting successes, or even past hurts that continue to define us, which may ultimately prove to be "him that smote them"? Or do we confidently and genuinely "stay upon the LORD, the Holy One of Israel, in truth"? This profound dependence necessitates cultivating a deep, authentic, and intimate relationship with God, actively seeking His wisdom, diligently obeying His commands, and finding our ultimate refuge and stability in His unchanging character and unfailing promises. It implies a willingness to relinquish our need for control, surrender our anxieties and fears, and genuinely believe that He is our ultimate provider, protector, and the singular source of all truth and life. This kind of truth-filled, wholehearted dependence is not merely a last resort in times of trouble but the only true and enduring path to profound peace, unshakable stability, and deep spiritual flourishing.
Questions for Reflection
FAQ
What is the significance of the "remnant" in this verse?
The "remnant" (Hebrew: shᵉʼâr, H7605) is a crucial and recurring theological concept in Isaiah and other prophetic books. It signifies a small, surviving portion of God's people who endure divine judgment. Its significance is multifaceted: first, it powerfully underscores the severity of God's judgment against widespread sin, idolatry, and apostasy, indicating that only a faithful few will escape the full brunt of His wrath. Second, and more importantly, it highlights God's unwavering faithfulness to His covenant promises. Despite the pervasive unfaithfulness of the majority, God sovereignly preserves a core group, ensuring the continuity of His people and the ultimate fulfillment of His redemptive plan for humanity. This remnant is often depicted as purified through suffering and destined for a renewed, genuine relationship with God, as further illustrated in Isaiah 6:13.
Why is God referred to as "the Holy One of Israel" here?
"The Holy One of Israel" (Hebrew: qâdôwsh Yisrâʼêl, H6918) is a distinctive and profoundly significant title for God, appearing over 25 times specifically in the book of Isaiah, more than in any other biblical book. Its usage here emphasizes several key aspects of God's character and His unique relationship with Israel. "Holy" (Hebrew: qâdôwsh) signifies God's absolute moral purity, His transcendence, and His complete separation from all that is common, defiled, or sinful. By linking this intrinsic holiness specifically to "Israel," the title underscores God's unique covenant relationship with His people, implying His unwavering faithfulness to them despite their failures and His demand for their exclusive devotion. It serves as a powerful reminder that the God they are called to trust is not like the fickle pagan deities or fallible human powers, but is uniquely pure, omnipotent, and utterly trustworthy—the one true God who alone deserves and demands their complete and exclusive allegiance, as further elaborated in Isaiah 43:3.
Christ-Centered Fulfillment
Isaiah 10:20, with its profound prophecy of a remnant turning wholeheartedly to the "Holy One of Israel" in truth, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The Old Testament motif of the "remnant"—a theme of divine preservation, purification, and faithful continuity—culminates definitively in Christ and in those who are united with Him by faith. While a physical remnant of Israel did experience a measure of restoration after exile, the deeper, spiritual, and ultimate turning "in truth" to the Lord is fully realized through the new covenant established by Jesus. He is the very embodiment of the "Holy One of Israel," the Son of God, who came not merely to gather His people from physical oppression but from the far more profound bondage of sin and death. As the Lamb of God who takes away the sin of the world, Jesus provides the sole means for true reconciliation with God and genuine, unreserved dependence upon Him. The new covenant, inaugurated through His atoning blood, enables believers—both Jew and Gentile—to "stay upon the Lord" in a way that was previously impossible, with a transformed heart and the indwelling Holy Spirit. This spiritual remnant, the Church, is now called to live out this truth-filled reliance, finding their complete security, identity, and eternal hope not in worldly powers, human achievements, or self-effort, but wholly and exclusively in Christ, the one true Lord and Savior, for "there is salvation in no one else" (Acts 4:12). Through Him, the ancient promise of a people genuinely dependent on God is perfectly and eternally fulfilled.