TRV
“The Restoration and Reunion of Israel”· Isaiah 11:10–16
Translation
King James Version
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.
KJV (with Strong's)
And it shall come to pass in that day H3117, that the Lord H136 shall set H3254 his hand H3027 again H3254 the second time H8145 to recover H7069 the remnant H7605 of his people H5971, which shall be left H7604, from Assyria H804, and from Egypt H4714, and from Pathros H6624, and from Cush H3568, and from Elam H5867, and from Shinar H8152, and from Hamath H2574, and from the islands H339 of the sea H3220.
Complete Jewish Bible
On that day Adonai will raise his hand again, a second time, to reclaim the remnant of his people who remain from Ashur, Egypt, Patros, Ethiopia, 'Eilam, Shin'ar, Hamat and the islands in the sea.
Berean Standard Bible
On that day the Lord will extend His hand a second time to recover the remnant of His people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea.
American Standard Version
And it shall come to pass in that day, that the Lord will set his hand again the second time to recover the remnant of his people, that shall 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.
World English Bible Messianic
It will happen in that day that the Lord will set his hand again the second time to recover the remnant that is left of his people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea.
Geneva Bible (1599)
And in the same day shall the Lord stretche out his hand againe the second time, to possesse the remnant of his people, (which shalbe left) of Asshur, and of Egypt, and of Pathros, and of Ethiopia, and of Elam, and of Shinear, and of Hamath, and of the yles of the sea.
Young's Literal Translation
And it hath come to pass, in that day, The Lord addeth a second time his power, To get the remnant of His people that is left, From Asshur, and from Egypt, And from Pathros, and from Cush, And from Elam, and from Shinar, And from Hamath, and from isles of the sea,
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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 11:10–16. His three-level outline is real structure in the source text, so it is rendered as structure.
Passage under commentIsaiah 11:10–16
10¶ And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
11And 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.
12And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
13The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.
14But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.
15And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod.
16And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt.
I. II. Main points1. 2. Sub-points(1.) (2.) Details
We have here a further prophecy of the enlargement and advancement of the kingdom of the Messiah, under the type and figure of the flourishing condition of the kingdom of Judah in the latter end of Hezekiah's reign, after the defeat of Sennacherib.
I.This prediction was in part accomplished when the great things God did for Hezekiah and his people proved as an ensign, inviting the neighbouring nations to them to enquire of the wonders done in the land, on which errand the king of Babylon's ambassadors came. To them the Gentiles sought; and Jerusalem, the rest or habitation of the Jews, was then glorious, Isa 11:10. Then many of the Israelites who belonged to the kingdom of the ten tribes, who upon the destruction of that kingdom by the king of Assyria were forced to flee for shelter into all the countries about and to some that lay very remote, even to the islands of the sea, were encouraged to return to their own country and put themselves under the protection and government of the king of Judah, the rather because it was an Assyrian army by which their country had been ruined and that was not routed. This is said to be a recovery of them the second time (Isa 11:11), such an instance of the power and goodness of God, and such a reviving to them, as their first deliverance out of Egypt was. Then the outcasts of Israel should be gathered in, and brought home, and those of Judah too, who, upon the approach of the Assyrian army, shifted for their own safety. Then the old feud between Ephraim and Judah shall be forgotten, and they shall join against the Philistines and their other common enemies, Isa 11:13, Isa 11:14. Note, Those who have been sharers with each other in afflictions and mercies, dangers and deliverances, ought in consideration thereof to unite for their joint and mutual safety and protection; and it is likely to be well with the church when Ephraim and Judah are one against the Philistines. Then, whatever difficulties there may be in the way of the return of the dispersed, the Lord shall find out some way or other to remove them, as when he brought Israel out of Egypt he dried up the Red Sea and Jordan (Isa 11:15) and led them to Canaan through the invincible embarrassments of a vast howling wilderness, Isa 11:16. The like will he do this second time, or that which shall be equivalent. When God's time has come for the deliverance of his people mountains of opposition shall become plain before him. Let us not despair therefore when the interests of the church seem to be brought very low; God can soon turn gloomy days into glorious ones.
II.It had a further reference to the days of the Messiah and the accession of the Gentiles to his kingdom; for to these the apostle applies Isa 11:10, of which the following verses are a continuation. Rom 15:12, There shall be a root of Jesse; and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. That is a key to this prophecy, which speaks of Christ as the root of Jesse, or a branch out of his roots (Isa 11:1), a root out of a dry ground, Isa 53:2. He is the root of David (Rev 5:5), the root and offspring of David Rev 22:16.
1.He shall stand, or be set up, for an ensign of the people. When he was crucified he was lifted up from the earth, that, as an ensign of beacon, he might draw the eyes and the hearts of all men unto him, Joh 12:32. He is set up as an ensign in the preaching of the everlasting gospel, in which the ministers, as standard-bearers, display the banner of his love, to allure us to him (Sol 1:4), the banner of his truth, under which we may enlist ourselves, to engage in a holy war against sin and Satan. Christ is the ensign to which the children of God that were scattered abroad are gathered together (Joh 11:51), and in him they meet as the centre of their unity.
2.To him shall the Gentiles seek. We read of Greeks that did so (Joh 12:21, We would see Jesus), and upon that occasion Christ spoke of his being lifted up, to draw all men to him. The apostle, from the Septuagint (or perhaps the Septuagint from the apostle, in the editions after Christ) reads it (Rom 15:12), In him shall the Gentiles trust; they shall seek to him with a dependence on him.
3.His rest shall be glorious. Some understand this of the death of Christ (the triumphs of the cross made even that glorious), others of his ascension, when he sat down to rest at the right hand of God. Or rather it is meant of the gospel church, that Mount Zion of which Christ has said, This is my rest, and in which he resides. This, though despised by the world, having upon it the beauty of holiness, is truly glorious, a glorious high throne, Jer 17:12.
4.Both Jews and Gentiles shall be gathered to him, Isa 11:11. A remnant of both, a little remnant in comparison, which shall be recovered, as it were, with great difficulty and hazard. As formerly God delivered his people, and gathered them out of all the countries whither they were scattered (Psa 106:47; Jer 16:15, Jer 16:16), so he will a second time, in another way, by the powerful working of the Spirit of grace with the word. He shall set his hand to do it; he shall exert his power, the arm of the Lord shall be revealed to do it.
(1.)There shall be a remnant of the Jews gathered in: The outcasts of Israel and the dispersed of Judah (Isa 11:12), many of whom, at the time of the bringing of them in to Christ, were Jews of the dispersion, the twelve tribes that were scattered abroad (Jam 1:1; Pe1 1:1), shall flock to Christ; and probably more of those scattered Jews were brought into the church, in proportion, than of those which remained in their own land.
(2.)Many of the nations, the Gentiles, shall be brought in by the lifting up of the ensign. Jacob foretold concerning Shiloh that to him should the gathering of the people be. Those that were strangers and foreigners shall be made nigh. The Jews were jealous of Christ's going to the dispersed among the Gentiles and of his teaching the Gentiles, Joh 7:35.
5.There shall be a happy accommodation between Judah and Ephraim, and both shall be safe from their adversaries and have dominion over them, Isa 11:13, Isa 11:14. The coalescence between Judah and Israel at that time was a type and figure of the uniting of Jews and Gentiles, who had been so long at variance in the gospel church. The house of Judah shall walk with the house of Israel (Jer 3:18) and become one nation (Eze 37:22); so the Jews and Gentiles are made of twain one new man (Eph 2:15), and, being at peace one with another, those that are adversaries to them both shall be cut off; for they shall fly upon the shoulders of the Philistines, as an eagle strikes at her prey, shall spoil those on the west side of them, and then they shall extend their conquests eastward over the Edomites, Moabites, and Ammonites. The gospel of Christ shall be successful in all parts, and some of all nations shall become obedient to the faith.
6.Every thing that might hinder the progress and success of the gospel shall be taken out of the way. As when God brought Israel out of Egypt he dried up the Red Sea and Jordan before them (Isa 63:11, Isa 63:12), and as afterwards when he brought up the Jews out of Babylon he prepared them their way (Isa 62:10), so when Jews and Gentiles are to be brought together into the gospel church all obstructions shall be removed (Isa 11:15, Isa 11:16), difficulties that seemed insuperable shall be strangely got over, the blind shall be led by a way that they knew not. See Isa 42:15, Isa 42:16; Isa 43:19, Isa 43:20. Converts shall be brought in chariots and in litters, Isa 66:20. Some think it is the further accession of multitudes to the church that is pointed at in that obscure prophecy of the drying up of the river Euphrates, that the way of the kings of the east may be prepared (Rev 16:12), which seems to refer to this prophecy. Note, When God's time has come for the bringing of nations, or particular persons, home to himself, divine grace will be victorious over all opposition. At the presence of the Lord the sea shall flee and Jordan be driven back; and those who set their faces heavenward will find there are not such difficulties in the way as they thought there were, for there is a highway thither, Isa 35:8.
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Historical interpretation
Historical Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Post-Nicene
400
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Long before this tomb [of Christ] was hewn out by Joseph, its glory was foretold in Isaiah’s prediction, “his rest shall be glorious,” meaning that the place of the Lord’s burial should be held in universal honor.
In that day, that is, at the time of which it was also spoken above, when the root of Jesse will arise as a sign for the peoples, or to rule the nations, the Lord will send forth his hand a second time that all of Israel may be saved at the end of the world when the fullness of the Gentiles will enter, by no means according to our Judaizers. But we should understand all these things as pertaining to the first advent. For since only one day is indicated both here and above, we are unable to refer the former to the first advent and the latter to the second, such that the events that follow and those that preceded would not be referred to Christ, whom the Jews contended had not yet come, but would still come in the future. After the calling of the Gentiles, therefore, who were formerly thought to be the tail, Israel will be known as the tail, that the Lord may put forth his hand a second time and take possession of the remnant of his people, about whom we also read above: not all of Israel but that portion of Israel to be saved, which will remain from Assyria and Egypt and diverse parts of the world. For first the twelve apostles and the seventy and the one hundred twenty souls and the five hundred to whom the Lord appeared at once, then the three thousand and the five thousand are Jews who will have believed in the Lord.
Here is the meaning: his death will be glorious so that what the Savior prayed in the Gospel might be fulfilled: “Father, glorify me with the glory that I had with you before the world came to be.” This was said about his nativity and about other sacraments in the public view. He came to death who was not accustomed to bearing the name of the dead but because perpetual life was in Christ, it was called “rest.” But we, in order to make the meaning clear to the reader, replaced “rest” and “dormancy” with another word of the same meaning: “sepulcher.” At that time therefore, when the gospel of Christ shines in all the world and the earth is filled with the knowledge of God, like waters of the sea covering the land, the root of Jesse and he who arises from his stem will be a sign to all the people, that they might see the sign of the Son of Man in heaven. He will have a horn in his hands, in which are hidden his strength, that when he is exalted he might draw all things to himself.
(Verse 6 and following) The wolf will live with the lamb, and the leopard will lie down with the young goat; the calf, the lion, and the sheep will all stay together, and a small child will lead them. The calf and the bear will graze together; their young ones will lie down together, and the lion will eat straw like an ox. The infant will play near the cobra's den, and the young child will put his hand into the viper's nest. They will not cause harm or destroy on my holy mountain, for the earth will be filled with the knowledge of the Lord, as the waters cover the sea. This also the Jews and our Jewish followers contend will happen literally, that in the glory of Christ, whom they believe will come at the end of the world, all beasts will be tamed, and the former ferocity, the wolf and the lamb will feed together, and the other things with the others, which we now see as contrary to each other. We should ask those who accept everything in the present text as it is written, and do not relate to spiritual understanding, according to the saying of the Apostle, who says: Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ (2 Corinthians 1:3), therefore, the root, and the branch, and the flower should not be understood literally: and when it is said that the earth was struck by the word of God, and the wicked were killed by the breath of his lips, they should be understood as written: and they should be compelled to teach how the Lord's loins are surrounded by incorporeal things with righteousness and truth. But let us also ask them what is worthy of the majesty of the Lord, that the wolf and the lamb may feed together, and the leopard may lie down with the young goat, and the lion may eat straw like the ox, and a small child may put his hand into the hole of the venomous snake? Unless, perhaps, according to the fables of the poets, they will restore to us the golden age of Saturn, in which wolves and lambs will feed together, and rivers will flow with sweet wine, and the sweetest honey will drip from the leaves of trees, and everything will be filled with milk from the fountains. But if they respond that for the happiness of the times these things are to come, so that without anyone's harm, men may enjoy all good things, let them hear from us that nothing is good except virtue, and nothing is evil except vice, as the Psalmist says: Who is the man that desires life, and loves to see good days? Restrain your tongue from evil, and your lips from speaking deceit. Turn away from evil, and do good. (Psalm 34:14; 31:27). But riches, and bodily health, and abundance of all things, and their contraries, poverty, weakness, and lack, even among the philosophers of the world, are neither reckoned among good things nor among bad things, but are called indifferent. And the Stoics also, who agree in most respects with our doctrine, consider nothing to be good except honesty and virtue alone, and nothing to be evil except shamefulness. We have briefly stated these things in order to convincingly refute those who Judaize while in a deep sleep. However, through the life-giving spirit, understanding is easy. For Paul, formerly a persecutor and destroyer of the Church, is like a wolf, of whom it is said: Benjamin is a ravenous wolf; he dwelt with the lamb, or like Ananias, by whom he was baptized (Gen. XLIX, 27; Acts VIII), or like the Apostle Peter, to whom it was said: Feed my lambs (John XXI). And the leopard, who previously did not change its spots, lies down in the fountain of the Lord with the kid, not the one on the left, but the one sacrificed on the Lord's Passover. And this must be noted, that neither the lamb nor the kid dwell and lie down with the wolf and the leopard, but the wolf and the leopard imitate the innocence of the lamb and the kid. The lion also will dwell together with the most ferocious, and the sheep, and the calf. This we see daily in the Church, the rich and the poor, the powerful and the humble, kings and commoners dwelling together, and being ruled in the Church by little children, whom we understand to be the Apostles, and by Apostolic men, unskilled in language, but not in knowledge. When those who are bound together in the discipline of the Lord are united among themselves, so that their families are also joined, then this will be fulfilled: their young ones will rest together. The lion will also not eat meat, but straw, so that it may feed on simple food. And here it must be observed that it is not the ox that eats meat, but the lion that eats straw. I think that in Holy Scriptures, straw is understood as simple words. However, wheat and the inner marrow represent the meaning that is found in the letter: and it often happens that people of the world, who are ignorant of the mysteries, feed on simple reading of the Scriptures. The infant, who is small in wickedness, also puts his hand into the snake's hole and drives away the demons from the bodies of those possessed. But the child who is weaned is no longer nourished by milk but now eats solid food. He puts his hand into the cave of the ruler, that is, into the dwelling place of Satan himself, and from there he pulls him out. Hence, the power was given to the Apostles to tread on serpents and scorpions and over all the power of the enemy (Luke 10). However, poisonous animals will never be able to harm or kill those who dwell in the holy mountain of God, which is interpreted as the Church, as it is said in the Gospel: A city set on a hill cannot be hidden (Matt. 5:14). But lest we think that this is said about Mount Zion according to the error of the Hebrews, the following verse of the Gospel preaching shows the sacraments: For the earth shall be filled with the knowledge of the Lord (Isaiah 11:9). This is what was said above more obscurely: The wolf shall dwell with the lamb, and the leopard shall lie down with the kid (Isaiah 11:6). And according to their custom, the words of the prophets are revealed at the end: As the waters cover the sea (Habakkuk 2:14). Just as the depths of the sea are covered by the waters of the sea, that is, the land covered by the waves, so the knowledge of the Lord will fill the whole earth. The blessed Apostle Peter also testifies to the diverse conjunction of previous manners in the linen cloth (Acts 10), which was sent down from heaven, having four elements, which we understand as representing the four regions of the world, so that we may know the earth filled with the knowledge of God: in this vessel there were quadrupeds, and serpents, and wild beasts, and birds of the sky, so that just as the Ark did in the Flood, the Church may provide in the world.
On that day the root of Jesse shall stand as a signal to the peoples; the nations shall inquire of him, and his dwelling shall be glorious. LXX: On that day the root of Jesse shall stand as a signal to the peoples; the nations shall seek him out, and his dwelling shall be honored. For his resting place has been chosen in Hebrew, Mnuatho (), which all have likewise translated. And for his honor, in Hebrew it is read as Chabod (), which clearly signifies glory. And the meaning is: his death will be glorious, so that what the Savior prays for in the Gospel may be fulfilled: Father, glorify me with the glory which I had before the world was with you (John 17:5). It has been said about his birth, it has been said about the others in the midst of the Sacraments: he came to death, which is not called by the usual name of mortals, but because eternal life was in Christ, it is called rest. But we, in order to make the meaning clear to the reader, translate it as dormition and rest, with another word but the same meaning, we turn it into a tomb. Therefore, in that time, when the Gospel of Christ will shine forth throughout the whole world, and the knowledge of the Lord will fill all the earth like the waters cover the sea, the root of Jesse will be and the one who will rise from his lineage as a sign for all peoples, so that the nations may see the sign of the Son of Man in heaven (Matt. 24). He will have horns in his hands, in which his strength will be hidden, so that when exalted, he may draw all things to himself (Hab. 3). As the Septuagint translated, he will rise from the dead to be the prince of all nations, and all peoples will hope in him. This is also testified by Jacob in a mystical message about the tribe of Judah: The prince will not fail from Judah, nor the leader from his loins, until he comes to whom it belongs, and he will be the expectation of the nations. And in that day, the Lord will stretch out his hand a second time to possess the remnant of his people, which will be left behind by the Assyrians, and by Egypt, and by Phut, and by Ethiopia, and by Elam, and by Shinar, and by Hamath, and by the islands of the sea. And He will lift up a signal for the nations, and will gather the outcasts of Israel, and assemble the scattered ones of Judah from the four corners of the earth. The jealousy of Ephraim will depart, and the enemies of Judah will be destroyed. Ephraim will not be jealous of Judah, and Judah will not fight against Ephraim. They will swoop down on the Philistines' shoulder through the sea, together they will plunder the sons of the East. And Edom and Moab will be under their control, and the sons of Ammon will obey them. In that day, which is the time mentioned before, when the Root of Jesse rises as a signal for the peoples, in order to rule over the nations, the Lord will stretch out His hand a second time, so that not according to our Jewish understanding at the end of the world, when the fullness of the Gentiles has come in, then all Israel will be saved (Rom. XI); but let us understand all these things in relation to His first coming. For we cannot, when the same day is said both now and above, refer it to the first coming, and the one below to the second: lest by these things which follow, and those which precede, Christ whom the Jews contend has not yet come but is to come, should be referred to him. After the calling of the Gentiles, therefore, which were formerly reckoned in the tail, Israel shall be reckoned in the tail, in order that the Lord may again put forth his hand a second time, and possess the remnant of his people, of whom we have read above, not all Israel, but the remnants are to be saved, which shall be left by the Assyrians and by Egypt, and by the various nations around. For first the Twelve Apostles, and seventy, and one hundred twenty souls, and five hundred, who were gathered together, the Lord appeared to them, then three thousand, and five thousand Jews believed in the Lord. James also speaks to the apostle Paul, who himself was among the others: See, brother, how many thousands there are of believing Jews? all of these are zealous for the law (Acts 21:20). And in the same volume we read: Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven, who were amazed and said: Are not all these Galileans, and how is it that we hear, each of us in his own native language? Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome, both Jews and converts to Judaism; Cretans and Arabs—we hear them declaring the wonders of God in our own tongues! (Acts 2:9-11) From all these nations, people from Israel, through the apostles, will be saved. The Ecclesiastical Histories report that the apostles preached the Gospel in the whole world, in such a way that some reached Persia and India, and Ethiopia extended its hands to God, and gifts for Christ were brought from across the rivers of Ethiopia. So that it may not seem to signify only the eastern peoples, it also includes the rest: And from the islands of the sea. However, the islands of the sea signify the western region, which is enclosed by the circuit of the ocean. Therefore, the sign of the Cross will be raised among all nations, and first it will gather the people of Israel from the synagogues, in order to fulfill the command of the Savior given to the Apostles, who said: Go to the lost sheep of the house of Israel (Matthew 10:6). Finally, Paul also speaks to the unbelievers among the Jews, saying: It was necessary for the word of God to be spoken to you first; but since you have rejected it and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles, as the Lord has commanded us (Acts 13:46-47). But the four cardinal directions, east and west, south and north, signify, as by these the calling of the world is demonstrated. In that time, Isaiah says, Ephraim and Judah, who now, as prophesied by me, dissent with hostile hatred between themselves, will not be enemies, but according to the prophecy of Ezekiel, two rods will be joined into one rod, and they will be joined in the Church of Christ, who were previously separated (Ezek. VII), so that they may work together in the nations and willingly bear the burden of the Philistines on their shoulders across the sea, that is, they may first preach to the coastal Palestinians and swiftly proceed by sea to the other nations. Or according to the Seventy Interpreters: they will fly in the ships of foreigners, they will plunder the sea together; from which let us understand the example of the apostle Paul, who was carried by ships of foreigners through Pamphylia, and Asia, and Macedonia, and Achaia, and various islands and provinces, even to Italy (Acts 28), and as he himself writes, to Spain also (Romans 15). Therefore, Ephraim and Judah, that is, those who believed in Christ from the twelve tribes of the Jews, will plunder the East together, and extend their hands in Idumea and Moab, according to what Christ speaks mystically in the person of David: I will stretch out my shoe to Idumea: to me foreigners will serve (Psalm 59:10). For at that time when Isaiah prophesied, these nations were adversaries to the people of Judah, and therefore he now says that after the root of Jesse rises, to reign over the nations, and the banner of the Cross for the salvation of the whole world is raised up, then even Idumea, Moab, and the sons of Ammon, in fact, the entire extent of Arabia, will give their hands to the Apostles, and in the places of idolatry the Church of Christ will be raised up.
And the Lord will dry up the tongue of the sea of Egypt, and he will lift his hand over the river with the strength of his spirit, and he will strike it in the seven streams, so that people can cross it in sandals. And there will be a highway for the remnant of my people who are left from Assyria, just as there was for Israel on the day when they came up from the land of Egypt. Just as Edom and Moab, and the sons of Ammon will submit their hands to the Apostles, so that they may obey the preaching of the Gospel, in the same way the Lord himself, who fulfilled those things in his Apostles, will dry up not the sea according to the Septuagint, but according to the Hebrews, the tongue of the sea of Egypt, which previously blasphemed against the Lord and presided over the Egyptian superstition. And in the Psalms we read: This great and spacious sea, wherein are reptiles without number (Psalm 10:25-26). It is said of them: This dragon, whom you have made to mock at him. Therefore, he shall desolate, that is, put under a curse, as Theodotion, Aquila, and Symmachus translated it, the tongue of the Egyptian sea, and he shall lift up his hand over the rivers of Egypt in the strength of his spirit, or his most violent spirit, which we understand to be the kingdom of the Romans. For when Caesar Augustus was reigning (Luke 2), when the flower of Jesse's root ascended, and the first census was made in the Roman world, the most powerful kingdom of the Egyptians, which lasted for many generations, was destroyed by the death of Cleopatra, and the Egyptian river was struck into seven streams, or into seven valleys. For the Nile, which previously flowed in one channel and was impassable, was divided and cut into seven very humble valleys and streams, so that it could be crossed on foot. However, this symbolically signifies that the nation of the Egyptians, given over to such great idolatry and worthless superstition, consecrated hawks, owls, dogs, goats, and donkeys with divine names, in order to distribute the infinite power of the kingdom through individual judges of the Roman empire, so that Thebes has one judge, Libya has another, Pentapolis has another, Egypt has another, Alexandria has another, and various regions, which the Egyptians call 'laws'. Therefore, under the metaphor, the Nile is divided into parts and cut into streams, so that the Evangelical word can flow freely and reach the farthest people of Egypt without any hindrance. And just as in the time of Moses the Red Sea was dried up so that the people could flee from Egypt, in contrast, the rivers of Egypt will dry up so that the remaining people of God, who will be saved from the Assyrians and various nations, can pass into Egypt, not fleeing from it, but entering and treading on it with their own feet. A wise and Christian reader should have this rule of the promises of the prophets, that we may teach spiritually things which the Jews, and not only our, rather not our Judaizers, contend carnally will happen in the future, lest we be compelled to judaize by the occasion of such fables and inextricable questions, according to the Apostle (II Tim. II).
Now Jesse was the father of David, and the promise with an oath was made to David. The prophet would not have spoken of the Lord Christ as a rod growing out of Jesse if he had only known him as God.
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 11:11 powerfully prophesies a future, decisive act of divine restoration: the Lord's authoritative intervention, described as a "second time," to comprehensively regather the dispersed remnant of His people. This prophetic declaration, deeply rooted in Israel's history of exile and God's unwavering covenant faithfulness, anticipates a global ingathering that far surpasses the initial exodus, culminating in the establishment of a righteous kingdom under the Messiah.
Context
Literary Context
Isaiah 11:11 is intricately woven into a profound messianic prophecy spanning Isaiah 11:1-16. The preceding verses Isaiah 11:1-10 vividly portray the coming of a righteous King, a "Branch from the root of Jesse," upon whom the Spirit of the Lord will rest. This Messiah is depicted as ruling with perfect justice, discernment, and wisdom, ushering in an era of unprecedented peace where even natural enemies coexist harmoniously. Verse 11, therefore, serves as a direct consequence and tangible manifestation of this messianic reign. The "day" referenced is intrinsically linked to the inauguration of this messianic age, where God's perfect rule will manifest in the physical restoration and return of His scattered people. The subsequent verses Isaiah 11:12-16 further elaborate on this grand regathering, describing the raising of a banner for the nations and the removal of all obstacles, reinforcing the comprehensive and miraculous nature of this divine work.
Historical & Cultural Context
The historical backdrop for Isaiah's prophecy is one of profound national trauma and dispersion for Israel. By Isaiah's time, the northern kingdom of Israel had already fallen to the Assyrian Empire in 722 BC, leading to widespread deportation and scattering across the ancient Near East. The southern kingdom of Judah faced constant threats from Assyria and later succumbed to Babylonian exile in 586 BC, resulting in further dispersion. This experience of exile was understood as a direct consequence of covenant disobedience, yet it did not negate God's long-term promises. Culturally, the memory of the Exodus from Egypt was the foundational narrative of Israel's identity, serving as the ultimate paradigm of God's redemptive power and faithfulness. The phrase "the second time" in Isaiah 11:11 deliberately evokes this cherished historical memory, promising an even greater, more comprehensive act of deliverance and regathering. The extensive list of geographical locations—Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, and the islands of the sea—represents the known world of Isaiah's time, emphasizing the global extent of Israel's dispersion and, consequently, the universal reach of God's restorative power.
Key Themes
This verse profoundly contributes to several overarching themes prevalent in Isaiah and throughout biblical theology. Firstly, it underscores the theme of Divine Sovereignty and Faithfulness, demonstrating God's unwavering commitment to His covenant promises despite His people's unfaithfulness and subsequent judgment. Even in their scattering, God retains ultimate control and orchestrates their future restoration, proving His enduring faithfulness. Secondly, the concept of The Remnant is central; the prophecy focuses not on the entire nation but on a "remnant," a faithful portion preserved by God's grace, through whom His redemptive purposes will continue. This echoes earlier themes in Isaiah, such as the declaration that "a remnant will return" Isaiah 10:21. Thirdly, the Global Regathering is a prominent theme, as the extensive list of nations signifies that God's people will be brought back from every corner of the earth, anticipating a worldwide ingathering that transcends previous returns. This aspect foreshadows the universal scope of God's redemptive plan, ultimately encompassing all nations through the Messiah, as seen in the vision of all nations streaming to Jerusalem Isaiah 2:2-4. Finally, the verse reinforces Messianic Hope, as this grand regathering is directly tied to the reign of the Messiah described earlier in the chapter, whose righteous rule will facilitate this unprecedented reunion and lead to a period of unparalleled peace and security.
Exposition and Analysis
Key Word Analysis
This emphatic form of the Hebrew word for "Lord" (H136) is used as a proper name for God, emphasizing His absolute sovereignty, authority, and ownership. In this context, it highlights that the initiative, power, and ultimate success of this miraculous regathering belong solely to God Himself. It is not a human endeavor but a divine, omnipotent undertaking.
The Hebrew word yâd (H3027) literally means "hand," but figuratively, it denotes power, means, direction, or active intervention. When the Lord "sets His hand," it signifies a direct, personal, and decisive act of power and authority. It conveys His active involvement, omnipotent capability, and firm resolve to bring about this promised restoration, implying a forceful and effective divine intervention.
The verb qânâh (H7069) carries a rich semantic range, meaning "to erect," "create," "procure," or "purchase." In this context, it implies God's act of re-acquiring, redeeming, or taking possession of His people. It suggests a powerful, intentional act of ownership and retrieval, akin to a divine purchase or creation, bringing them back into His rightful possession and renewed covenant relationship, signifying a redemptive and restorative action.
Verse Breakdown
"And it shall come to pass in that day,"
This phrase functions as a crucial prophetic marker, signaling a specific, future eschatological period when God's redemptive plan will unfold in a climactic manner. "That day" often refers to a decisive era of divine intervention, encompassing both judgment and salvation, intrinsically linked to the inauguration of the messianic kingdom described in the preceding verses.
"that the Lord shall set his hand again the second time"
This clause emphasizes the divine agency and the unparalleled nature of the coming event. "The Lord" (Adonai) signifies God's sovereign initiative and absolute authority. "Set his hand" denotes His powerful, active, and direct intervention, indicating a deliberate and effective display of His might. The crucial phrase "again the second time" explicitly draws a parallel with the first, foundational Exodus from Egypt, suggesting that this future regathering will be an even greater, more comprehensive, and ultimately definitive act of deliverance and redemption.
"to recover the remnant of his people, which shall be left,"
This specifies the precise object and purpose of God's action. God's intention is to "recover" (re-acquire, redeem, or reclaim) a specific group: "the remnant of his people." This "remnant" refers to those who survived the exiles and dispersions, a faithful core preserved by divine grace, through whom God's covenant promises and redemptive purposes will be fulfilled, underscoring His preserving faithfulness.
"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."
This extensive geographical listing highlights the global scope of the dispersion and, consequently, the universal reach of God's regathering power. These locations represent the known world where Israelites had been scattered, from the ancient empires of Mesopotamia (Assyria, Shinar/Babylon) and Africa (Egypt, Pathros, Cush) to the distant eastern lands (Elam) and northern regions (Hamath), extending even to the remote "islands of the sea" (coastal regions or distant lands). This emphasizes that no place is beyond God's reach in bringing His people home, signifying a complete and comprehensive ingathering.
Literary Devices
Isaiah 11:11 masterfully employs several powerful literary devices to convey its profound message. Anthropomorphism is clearly evident in the phrase "the Lord shall set his hand," attributing a human characteristic (a hand) to God. This device makes God's active, powerful, and decisive intervention in human history relatable and emphasizes His direct, personal involvement in the promised restoration. The most striking device is the use of Merism or a comprehensive Geographical Listing. By enumerating diverse and distant regions—Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, and the islands of the sea—the prophet conveys the totality and universality of the dispersion, and by extension, the absolute comprehensiveness of the promised regathering. This exhaustive list signifies that no corner of the earth will be untouched by God's restorative work, highlighting its global scale. Furthermore, the phrase "the second time" functions as a powerful Allusion or Typology, explicitly referencing and elevating the future regathering beyond the foundational Exodus from Egypt. It implies a parallel, yet superior and more expansive, act of divine redemption, establishing a new paradigm for God's saving work that transcends all previous acts.
Theological and Thematic Connections
Isaiah 11:11 stands as a powerful testament to God's unwavering covenant faithfulness and His ultimate sovereignty over history. It speaks to a divine commitment to restore His people, not merely to their land, but to a renewed relationship under the righteous rule of the Messiah. This "second exodus" signifies a restoration far grander than the first, encompassing a global ingathering and pointing to a future where God's redemptive purposes for Israel are fully realized. The theological implication is clear: despite human failure and widespread dispersion, God's promises endure, and His power is sufficient to bring about the most impossible restorations. This divine act of recovery is not just a historical event but a profound demonstration of God's character as a Redeemer who actively gathers His scattered flock, ensuring His ultimate triumph.
Reflection and Application
Isaiah 11:11 offers profound hope and assurance for believers today, reminding us that God's plans for restoration are vast, certain, and ultimately triumphant. In a world often marked by fragmentation, displacement, and brokenness—whether personal, communal, or global—this verse declares that God is actively working to gather, heal, and restore. It encourages us to trust in God's faithfulness even when circumstances seem chaotic or lost, knowing that His "hand" is powerful enough to recover what seems irrecoverable. For individuals, this can mean trusting God with personal brokenness, relational divides, or spiritual wanderings, believing in His ability to bring healing and reconciliation. For the church, it serves as a powerful reminder of God's global mission to gather people from every nation, tribe, and tongue into His kingdom. Ultimately, this prophecy points to the complete and final restoration that God will bring, culminating in a world united under the righteous reign of Christ, inspiring us to participate in His redemptive work.
Questions for Reflection
FAQ
What does "in that day" refer to in Isaiah 11:11?
"In that day" (H3117, yôwm) is a common prophetic phrase in the Old Testament, signifying a specific, future time of climactic divine intervention. In the context of Isaiah 11, it refers to the eschatological period when the Messiah, the "Branch from Jesse" Isaiah 11:1, will establish His righteous kingdom. It is the era when God's promises of salvation, judgment, and comprehensive restoration will be fully realized, leading to an unprecedented period of peace, justice, and divine presence on earth.
How is this "second time" different from the first Exodus?
The "first time" the Lord "set His hand to recover" His people refers to the foundational Exodus from Egypt, where God miraculously delivered Israel from bondage and led them to the Promised Land Exodus 12:41. The "second time" prophesied in Isaiah 11:11 is depicted as an even grander and more comprehensive act of regathering. While the first Exodus brought Israel from one nation (Egypt) to their land, this "second exodus" involves gathering the remnant from a vast array of global locations—Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, and the islands of the sea—signifying a worldwide ingathering that transcends the geographical scope of the original event. It is a more universal, complete, and ultimate restoration.
Who is "the remnant of his people" mentioned in this verse?
"The remnant" (H7605, shᵉʼâr) refers to a faithful portion of Israel who would survive the exiles and judgments due to God's preserving grace. This concept is a significant theological theme throughout Isaiah, emphasizing that while many might fall away or be judged for their disobedience, God would always preserve a core group. This remnant is not merely survivors, but those divinely chosen and preserved for God's future plans of restoration, blessing, and the continuation of His covenant purposes, through whom His redemptive work would ultimately be fulfilled.
Christ-Centered Fulfillment
Isaiah 11:11 finds its ultimate and profound fulfillment in Jesus Christ, the promised Messiah. While the immediate context speaks of a physical regathering of ethnic Israel, the New Testament reveals that Christ's redemptive work inaugurated a spiritual "second exodus" and a global ingathering that extends beyond ethnic Israel to all who believe. Jesus is the true "Root of Jesse" Romans 15:12, the one upon whom the Spirit rests, and who rules with perfect justice and righteousness. His sacrificial death and glorious resurrection constitute the ultimate act of God "setting His hand to recover" His people, not just from geographical dispersion, but from the far more profound bondage of sin and death Colossians 1:13-14. Through the Gospel, people from "every tribe and language and people and nation" Revelation 5:9 are being gathered into His spiritual kingdom, the church, which is the new Israel of God Galatians 6:16. This spiritual regathering, powerfully initiated at Pentecost with believers from across the known world Acts 2:1-11, foreshadows the final, glorious ingathering of all God's elect from the ends of the earth at Christ's return Matthew 24:31, when the "remnant" of both Jew and Gentile will be fully united under His perfect, eternal reign.