Isaiah 9:11

KJV

Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together;

KJV (with Strong's)

Therefore the LORD {H3068} shall set up {H7682} the adversaries {H6862} of Rezin {H7526} against him, and join {H5526} his enemies {H341} together {H5526};

Complete Jewish Bible

So ADONAI has raised up Retzin's foes against him and spurred on his enemies -

Berean Standard Bible

The LORD has raised up the foes of Rezin against him and joined his enemies together.

American Standard Version

Therefore Jehovah will set up on high against him the adversaries of Rezin, and will stir up his enemies,

Commentary

### SUMMARY
Isaiah 9:11 pronounces a specific aspect of God's unfolding judgment against the Northern Kingdom of Israel (Ephraim) for its persistent pride and rebellion. It declares that the Lord Himself will actively orchestrate the rise of adversaries against King Rezin of Aram, Israel's ally, and strategically unite his enemies. This divine intervention serves to further destabilize the region and intensify the punitive consequences upon Israel, demonstrating God's absolute sovereignty over nations and His unwavering commitment to execute justice against unrepentant defiance.

### CONTEXT
* **Literary Context:** Isaiah 9:11 is embedded within a powerful prophetic oracle (Isaiah 9:8–10:4) directed against the Northern Kingdom of Israel, often referred to as Ephraim. This section is characterized by a recurring, ominous refrain: "For all this his anger is not turned away, but his hand is stretched out still." This refrain appears in [Isaiah 9:12](/isaiah/9-12 "Isaiah 9:12 - God's Unrelenting Anger"), [Isaiah 9:17](/isaiah/9-17 "Isaiah 9:17 - God's Anger Against the People"), [Isaiah 9:21](/isaiah/9-21 "Isaiah 9:21 - The Continuing Wrath of God"), and [Isaiah 10:4](/isaiah/10-4 "Isaiah 10:4 - The Finality of God's Judgment"), signaling a series of escalating judgments. The verses immediately preceding Isaiah 9:11 (Isaiah 9:8-10) vividly describe Israel's arrogant and defiant response to earlier, lighter chastisements, boasting of rebuilding with superior materials rather than repenting. This verse, therefore, marks a new, more severe phase of divine retribution, where God actively manipulates geopolitical forces to achieve His righteous purposes.
* **Historical & Cultural Context:** The historical backdrop for this prophecy is the tumultuous Syro-Ephraimitic War, which occurred around 735-732 BC. During this period, King Pekah of Israel formed an alliance with King Rezin of Aram (Syria) to attack the Southern Kingdom of Judah, attempting to force Judah into their anti-Assyrian coalition. Judah, under King Ahaz, refused, and instead appealed to Assyria for help, a move condemned by Isaiah. Isaiah 9:11 specifically targets Rezin, the king of Aram-Damascus, who was Israel's key ally in this conflict. The verse highlights God's ability to turn even the alliances and enmities of foreign powers into instruments of His judgment against His own rebellious people. The cultural context underscores the ancient Near Eastern understanding of divine involvement in national affairs, where the rise and fall of kingdoms were often attributed to the will of their respective gods. Here, Yahweh demonstrates His supreme authority over all nations and their rulers.
* **Key Themes:** Isaiah 9:11 powerfully contributes to several overarching themes within the book of Isaiah and broader biblical theology. Firstly, it underscores the theme of **Divine Judgment**, portraying God not as a passive observer but as an active orchestrator of events, bringing about consequences for national sin. This is a direct response to Israel's unrepentant pride, a theme explicitly stated in [Isaiah 9:9-10](/isaiah/9-9 "Isaiah 9:9-10 - Israel's Pride and Defiance"). Secondly, the verse highlights **God's Sovereignty Over Nations**. Even the political machinations and military alliances of powerful kings like Rezin are ultimately subject to God's will. He can "set up" and "join together" forces to achieve His purposes, echoing the truth that "the Most High rules the kingdom of mankind and gives it to whom he will" ([Daniel 4:17](/daniel/4-17 "Daniel 4:17 - God's Sovereignty Over Kingdoms")). Finally, it illustrates the principle of **Escalating Retribution**. When initial warnings and lesser judgments fail to bring about repentance, God's discipline intensifies, using more severe and unexpected means to bring about His just decree. This is part of the larger narrative of God's patience reaching its limit, leading to inevitable and severe consequences for persistent rebellion.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **LORD (Hebrew, _Yᵉhôvâh'_):** From H3068, this is the personal, covenantal name of God, Jehovah, signifying "the self-Existent or Eternal." Its use here emphasizes that it is the sovereign, covenant-keeping God of Israel who is actively initiating and overseeing this judgment, not merely a generic deity or an impersonal force. This highlights the divine authority and intentionality behind the unfolding events.
* **set up (Hebrew, _sâgab'_):** From H7682, meaning "to be (causatively, make) lofty, especially inaccessible; by implication, safe, strong; used literally and figuratively; defend, exalt, be excellent, (be, set on) high, lofty, be safe, set up (on high), be too strong." In this context, it implies God's deliberate action to elevate or establish the adversaries, making them formidable and effective instruments of His will against Rezin and, by extension, Israel. It conveys a sense of divine empowerment and strategic positioning.
* **adversaries (Hebrew, _tsar'_):** From H6862, meaning "narrow; (as a noun) a tight place (usually figuratively, i.e. trouble); also a pebble; (transitive) an opponent (as crowding); adversary, afflicted(-tion), anguish, close, distress, enemy, flint, foe, narrow, small, sorrow, strait, tribulation, trouble." Here, it specifically refers to those who cause distress or opposition, emphasizing the hostile and troublesome nature of the forces God will bring against Rezin. The word carries the connotation of being hemmed in or pressured.
* **join (Hebrew, _çâkak'_):** From H5526, meaning "properly, to entwine as a screen; by implication, to fence in, cover over, (figuratively) protect; cover, defence, defend, hedge in, join together, set, shut up." In this verse, "join" signifies God's active role in bringing disparate or existing hostile forces together, or even stirring up new enmities, to form a unified front against Rezin. It suggests a strategic, almost architectural, act of weaving together the threads of international conflict to serve His purpose.

#### Verse Breakdown
* **"Therefore the LORD shall set up the adversaries of Rezin against him":** This clause establishes divine agency as the primary cause of the impending judgment. The word "Therefore" links this action directly to Israel's unrepentant pride and defiance described in the preceding verses. The Lord, Yahweh, is not passively allowing events to unfold but actively "setting up" or raising up opponents against Rezin, who was Israel's key ally. This implies a deliberate, strategic, and powerful intervention by God into the political and military landscape of the ancient Near East, turning an ally's potential strength into a source of weakness and further judgment.
* **"and join his enemies together;":** This second clause further elaborates on the Lord's active role in orchestrating the conflict. It emphasizes God's ability to unify or mobilize existing or latent enmities against Rezin. Whether these "enemies" were pre-existing rivals or new forces stirred up by divine providence, God's action of "joining them together" signifies His complete control over the alliances and conflicts of nations. This unified front of adversaries would contribute to the downfall of Rezin and, consequently, to the intensified judgment upon Israel, who had placed their trust in human alliances rather than in the Lord.

#### Literary Devices
The verse employs several potent literary devices to convey its message. **Divine Agency** is paramount, with "the LORD" explicitly named as the subject of the actions "set up" and "join," emphasizing His active and sovereign control over geopolitical events. This contrasts sharply with Israel's reliance on human strength and alliances. There is an element of **Irony**, as Rezin, an ally of Israel, becomes a target of God's orchestration, demonstrating that even those who seem to offer security can be instruments of divine judgment. The verbs "set up" (sâgab) and "join" (çâkak) carry strong **Metaphorical** weight. "Set up" suggests the deliberate elevation or establishment of forces, akin to constructing a siege engine or raising a standard. "Join" evokes the imagery of weaving or fencing, implying a strategic and intricate entanglement of forces by God, bringing together disparate elements into a cohesive unit for His purpose. This vivid imagery underscores the meticulous and powerful nature of God's intervention.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 9:11 profoundly illustrates God's absolute sovereignty over human history and international affairs. It reveals that no king, alliance, or military power operates outside of His ultimate control. The Lord is depicted as the supreme chess master, moving nations and their leaders as pieces on His board to accomplish His righteous will, whether for judgment or for the ultimate good of His people. This verse is a stark reminder that even the most formidable human plans and alliances are subject to the divine decree, and that persistent rebellion against God will inevitably lead to His just and escalating intervention. It teaches us to look beyond immediate political or military struggles to the unseen hand of God orchestrating events.

* [Psalm 33:10-11](/psalms/33-10 "The Lord Frustrates the Plans of Nations")
* [Proverbs 21:1](/proverbs/21-1 "The King's Heart in the Hand of the Lord")
* [Habakkuk 1:5-6](/habakkuk/1-5 "God Raises Up the Chaldeans")

### REFLECTION AND APPLICATION
Isaiah 9:11 offers profound insights for contemporary reflection, reminding us that God remains sovereign over all global events, even amidst what appears to be chaos or overwhelming opposition. It challenges us to examine our own lives and nations for any signs of pride, self-sufficiency, or defiance against God's revealed will. Just as Israel's reliance on human alliances rather than God led to their downfall, we are called to place our ultimate trust in the Lord alone, recognizing that true security and wisdom come from Him. This verse encourages a posture of humility, repentance, and unwavering faith, knowing that God's justice is sure and His purposes will ultimately prevail. In a world often marked by geopolitical instability, it offers the assurance that God is actively working behind the scenes, orchestrating events for His glory and the fulfillment of His eternal plan.

#### Questions for Reflection
* **How does understanding God's active role in "setting up" and "joining together" adversaries shape our perspective on current global conflicts or personal struggles?**
* **In what areas of our lives or our society might we be exhibiting the same pride and self-reliance that led to Israel's judgment, and how can we repent?**
* **How can we cultivate a deeper trust in God's sovereignty, even when circumstances seem chaotic or His methods of working are beyond our comprehension?**

### FAQ
**Who was Rezin, and why is he mentioned here?**

Answer: Rezin was the King of Aram-Damascus (Syria) during the 8th century BC. He is mentioned in Isaiah 9:11 because he was a key figure in the Syro-Ephraimitic War (circa 735-732 BC). During this conflict, Rezin allied with King Pekah of the Northern Kingdom of Israel (Ephraim) to attack the Southern Kingdom of Judah, attempting to force Judah into their anti-Assyrian coalition. Isaiah's prophecy here indicates that God would turn even Rezin's own adversaries against him, contributing to the overall divine judgment on Israel for their rebellion and their misplaced trust in this alliance rather than in the Lord. His mention underscores God's sovereignty over all kings and nations, using even foreign powers to accomplish His purposes. For more context on Rezin's role, see [2 Kings 16:5-9](/2_kings/16-5 "2 Kings 16:5-9 - Rezin's Alliance and Defeat").

**Does this verse imply God causes evil or uses unrighteous means?**

Answer: This verse does not imply that God causes evil in the sense of originating sin or unrighteousness. Instead, it demonstrates God's sovereign ability to use existing evil, human rebellion, and the natural consequences of sin to bring about His righteous judgment. The adversaries of Rezin were already present or would naturally arise; God's action is to "set up" and "join" them, meaning He orchestrates and directs their movements to fulfill His divine decree. This is a consistent biblical theme: God is holy and cannot be tempted by evil, nor does He tempt anyone ([James 1:13](/james/1-13 "James 1:13 - God Does Not Tempt")). However, He is sovereign over all things, including the actions of wicked nations and individuals, using them as instruments of His justice, as seen in passages like [Isaiah 10:5-7](/isaiah/10-5 "Isaiah 10:5-7 - Assyria as God's Instrument"). This highlights His ultimate control and justice, not His complicity in sin.

### CHRIST-CENTERED FULFILLMENT
While Isaiah 9:11 speaks of God's judgment against rebellious Israel through the orchestration of earthly adversaries, it ultimately points forward to the ultimate fulfillment of God's justice and sovereignty found in Jesus Christ. The escalating judgments described in Isaiah 9 foreshadow the greater judgment against sin that would be fully borne by the Messiah. Christ, the true King, did not come to "set up" earthly adversaries in a geopolitical sense, but rather to confront the ultimate adversary—Satan—and the spiritual forces of evil that hold humanity captive. Through His life, death, and resurrection, Jesus decisively "joined together" the forces of divine justice and mercy, offering a path to reconciliation that bypasses the cycle of judgment and retribution. The peace that Israel desperately sought through human alliances, and failed to find, is perfectly embodied in the "Prince of Peace" ([Isaiah 9:6](/isaiah/9-6 "Isaiah 9:6 - The Prophecy of the Prince of Peace")), whose kingdom is not of this world ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")), yet He holds all authority in heaven and on earth ([Matthew 28:18](/matthew/28-18 "Matthew 28:18 - All Authority Given to Jesus")). The cross itself is the ultimate demonstration of God's righteous judgment against sin, where the "adversary" of humanity's sin was decisively overcome, offering redemption and eternal life to all who believe, transcending the temporal judgments of nations.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 10:9

[Is] not Calno as Carchemish? [is] not Hamath as Arpad? [is] not Samaria as Damascus?

Isaiah 10:11

Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?

2 Kings 16:9

And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried [the people of] it captive to Kir, and slew Rezin.

Isaiah 17:1

¶ The burden of Damascus. Behold, Damascus is taken away from [being] a city, and it shall be a ruinous heap.

Isaiah 17:5

And it shall be as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim.

Isaiah 7:8

For the head of Syria [is] Damascus, and the head of Damascus [is] Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people.

Isaiah 8:4

For before the child shall have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria.