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Translation
American Standard Version
A remnant shall return, eventhe remnant of Jacob, unto the mighty God.
World English Bible Messianic
A remnant will return, even the remnant of Jacob, to the mighty God.
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In the KJVVerse 17,872 of 31,102
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Commentary on Isaiah 10 verses 20–23
20 ¶ And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.
21 The remnant shall return, even the remnant of Jacob, unto the mighty God.
22 For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness.
23 For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 20–23. Public domain.
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Ambrose of MilanAD 397
On Jacob and the Blessed Life, 3.13
This is therefore what the patriarch Isaac said: You will serve your brother. But when you have removed and freed yourself from his yoke on your neck, he is signifying two future peoples, one the son of a handmaid, the other of a free woman (for the letter is a servant, but grace is free), and that people who adheres to the letter will be a servant as long as they follow the interpreter of spiritual doctrine. Then also what the Apostle said will come to pass: That the remnants may be saved according to the choice of grace. Serve your brother, therefore: but then you will feel the benefit of servitude when you begin to obey your brother willingly, rather than forcibly.
John ChrysostomAD 407
HOMILIES ON ROMANS 16:9
Do you also see that he does not say that all will be saved but only those who are worthy will be saved?… He does not speak of the “sands of the sea” without cause, but he does so to remind them of the ancient promise they had made themselves unworthy of. Why are you bothered, as though the promise has not been kept? The prophets demonstrate that not everyone will be saved.… It not only demonstrates that only a few will be saved, and not everyone, but also says how they will be saved. How are they to be saved, and by what manner will God consider them to be worthy?… Faith is such that it holds salvation in a few short words.
JeromeAD 420
Commentary on Isaiah
(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.
Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 5:27.25-26
But grace from above sometimes looks upon these mighty men and afflicts them by the very employments caused by their abundant goods and intersperses with their prosperity adverse but profitable tribulation. [This is done] in order that, being sorrowful, they may turn to their heart and learn how vainly they are engaged in perishable pursuits.… This can be especially understood also of the Jews.… Because they are to be admitted to the faith at the end of the world … it is said by Isaiah, “if the number of the children of Israel shall be as the sand of the sea, a remnant shall be saved.” For the light returns to them when they themselves return to confess the power of our Redeemer.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 10:21 stands as a profound declaration of divine faithfulness and redemptive purpose amidst impending judgment. It prophesies that a preserved portion of Israel, specifically identified as "the remnant of Jacob," will ultimately turn from their waywardness and return in repentance and renewed allegiance to "the mighty God." This verse offers a beacon of hope, underscoring God's unwavering sovereignty, His capacity for restoration, and the promise of a renewed covenant relationship for those whom He, in His boundless grace, preserves and calls back to Himself.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 10:21 employs several powerful literary devices to convey its profound message. Remnant Theology is the overarching conceptual device, presenting the idea of a divinely preserved minority as a testament to God's faithfulness amidst widespread apostasy and judgment. This serves as a potent symbol of hope and continuity for God's covenant plan. The phrase "the remnant of Jacob" utilizes Synecdoche, where "Jacob" (the patriarch and the name given to the nation) represents the entire nation of Israel, emphasizing their ancestral and covenantal identity, even as only a portion remains. The title "mighty God" (Hebrew: El Gibbor) is a significant Epithet, a descriptive phrase expressing a quality characteristic of the person or thing mentioned. It highlights God's omnipotence, His warrior-like strength, and His absolute sovereignty. This epithet also functions as a stark Contrast to the inherent weakness and unfaithfulness of Israel, and the transient, ultimately limited power of the Assyrian Empire. The verse's concise and declarative nature also functions as a Prophetic Oracle, a divinely inspired utterance foretelling future events and revealing God's immutable will concerning His people's ultimate restoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 10:21 is a pivotal verse in understanding God's consistent method of preserving a faithful remnant throughout biblical history, ensuring the continuity of His redemptive plan despite human sin and rebellion. This concept profoundly demonstrates God's sovereign grace, where salvation and preservation are not based on human merit, numbers, or strength, but solely on His divine election and unwavering commitment to His covenant promises. The "return" signifies both a turning in repentance and a profound act of restoration, pointing to the transformative power of God to reclaim and renew His people. This theme resonates deeply throughout the Old Testament, from Noah's family surviving the flood (Genesis 6-9) to the preservation of a righteous few in times of widespread idolatry (e.g., Elijah and the 7,000 in 1 Kings 19:18), and finds its ultimate, spiritual fulfillment in the New Testament's understanding of the church as the true spiritual remnant.
REFLECTION AND APPLICATION
Isaiah 10:21 offers both profound comfort and a powerful challenge for believers today. In a world that often feels overwhelmed by spiritual decline, moral compromise, or even personal struggles and isolation, this verse serves as a potent reminder that God always preserves a faithful "remnant"—those who genuinely turn to Him in heart and deed. It instills deep hope that even when circumstances seem dire, God's sovereign purposes will prevail, and His promises will be fulfilled through those who remain true to Him. For individuals, this means that even if we feel isolated in our faith or face overwhelming odds, our ultimate hope is not in our own strength, popularity, or numbers, but in decisively "returning" to the "mighty God." It calls us to a rigorous self-examination: are we truly part of the "remnant" who are leaning on the Lord, the Holy One of Israel, in truth, or are we passively drifting with the prevailing tides of the world's values and distractions? It encourages a spirit of sincere repentance, a robust reliance on God's omnipotence, and a steadfast commitment to His truth, knowing with certainty that He is fully capable of restoring, strengthening, and preserving all who turn to Him with an undivided heart.
Questions for Reflection
FAQ
Who is "the remnant of Jacob" mentioned in this verse?
Answer: "The remnant of Jacob" refers to a preserved, faithful portion of the descendants of the patriarch Jacob (Israel). In the immediate context of Isaiah, it signifies those who would survive the divine judgment and exile brought upon the nation due to their widespread disobedience and idolatry. This remnant is not merely a demographic survival but, more importantly, a spiritual one, comprising those who genuinely turn back to God and remain loyal to His covenant. The concept underscores God's sovereign choice and grace, ensuring that His covenant promises and redemptive plan for Israel would continue through a chosen few, even when the majority fell away. This theme is crucial throughout prophetic literature, highlighting God's faithfulness despite human failure, as seen in passages like Isaiah 1:9.
What is the significance of God being called "the mighty God" in this context?
Answer: The title "the mighty God" (Hebrew: El Gibbor) is profoundly significant in this context. It emphasizes God's supreme power, strength, and His absolute ability to act decisively and effectively. In a historical setting marked by national judgment, the overwhelming military might of the Assyrian Empire, and Israel's own weakness, calling God "mighty" serves as a powerful reassurance to the remnant. It signifies that their hope for salvation and restoration lies entirely in an omnipotent Deliverer, not in their own limited strength, numbers, or political alliances. This title underscores His capacity to save, protect, and restore His people against all odds. Furthermore, it echoes the messianic prophecy in Isaiah 9:6, subtly connecting the ultimate restoration of the remnant to the divine power and redemptive work embodied in the coming Messiah.
CHRIST-CENTERED FULFILLMENT
Isaiah 10:21 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "remnant" that is to "return unto the mighty God" foreshadows those who, by God's sovereign grace, are called out of spiritual darkness and brought into a saving, reconciled relationship with the Father through the Son. Jesus Himself is the very embodiment of the "mighty God" (as prophesied in Isaiah 9:6), possessing all power and authority to accomplish salvation and gather His people. His redemptive work on the cross and His glorious resurrection provide the complete and sufficient means for humanity's true "return" to God, reconciling all who were alienated by sin. The New Testament teaches that the true spiritual "remnant" is not merely ethnic Israel, but all who believe in Christ, whether Jew or Gentile, forming the church, His body (Romans 9:24). Thus, the return of the remnant to the "mighty God" is realized in every believer who turns from sin and self to Christ, finding forgiveness, restoration, and eternal life in Him, the one true Lamb of God who takes away the sin of the world. He is the Good Shepherd who gathers His sheep, ensuring that none who are given to Him by the Father will be lost.