Isaiah 11:1-12:6 Link to LXE
continued from Journal 30
A believing remnant whom God will spare from his devastating judgment has been a theme from the beginning of Isaiah. Eleven times Isaiah speaks of a remnant of Israel in chapters 1 through 12. Six of these references occur in chapters 10 and 11. The time frame of chapters 10 and 11 take the reader to the advent of Christ and at least as far as the present. Nowhere in the first twelve chapters does Isaiah ever say that all Israel will be saved. While I do believe that other portions of Scripture indicate this, it is not here, not now.
Isaiah 10:22 And though the people of Israel be as the sand of the sea, a remnant of them shall be saved. 23 He will finish the work, and cut it short in righteousness: because the Lord will make a short work in all the world. (LXE)
Paul uses the above passage and others to explain how it is that Gentiles receive the Gospel and salvation. Simultaneously, for the most part, the bulk of Israel rejects that same gospel.
Romans 9:27 And Isaiah cries out concerning Israel: “Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved, 28 for the Lord will carry out his sentence upon the earth fully and without delay.” 29 And as Isaiah predicted, “If the Lord of hosts had not left us offspring, we would have been like Sodom and become like Gomorrah.” (ESV)
God Remembers His Remnant
God does not forget his remnant of Israel. Chapter 11 picks up the theme begun in chapter 10. Isaiah weaves together the salvation promised the remnant with the salvation promised the Gentiles. Notice how he does this in the following verses.
Isaiah 11:10 And in that day there shall be a root of Jesse, and he that shall arise to rule over the Gentiles; in him shall the Gentiles trust, and his rest shall be glorious. 11 And it shall be in that day, that the Lord shall again shew his hand, to be zealous for the remnant that is left of the people, which shall be left by the Assyrians, and that from Egypt, and from the country of Babylon, and from Ethiopia, and from the Elamites, and from the rising of the sun, and out of Arabia. 12 And he shall lift up a standard for the nations, and he shall gather the lost ones of Israel, and he shall gather the dispersed of Juda from the four corners of the earth. 13 … 16 And there shall be a passage for my people that is left [verb form of “remnant”] in Egypt: and it shall be to Israel as the day when he came forth out of the land of Egypt. (Isa 11:10 LXE)
The Remnant and the Gentiles
Jesus, Messiah, the root of Jesse (Isaiah 11:1 and 11:10), became the chief cornerstone of the Christian church. “In that day,”–the day of Messiah–the church included both the remnant of Israel and Gentiles. In addition to the verses already mentioned in Isaiah 11, Isaiah 12:4 makes this abundantly clear.
Isaiah 11:16 closes with mention of “the remnant of My people” (SAAS) (1). The very next verse, Isaiah 12:1, opens with the word, “And…” Grammatically, this “and” is a strong conjunction, και (kay). This word “and” connects the two paragraphs, which speak of the same topic. Therefore, when God addresses the people as “you” in chapter 12, he speaks to the same remnant, who is now worshipping him. God states the following.
Isaiah 12:1 And in that day thou shalt say, I will bless thee, O Lord… (LXE)
The conversation continues unbroken, as God speaks further to the same group of people, his remnant.
Isaiah 12:4 And in that day thou shalt say, sing to the Lord, call aloud upon his name, proclaim his glorious deeds among the Gentiles; make mention that his name is exalted. (LXE)
For proper understanding of the book of Isaiah, it is important to note that Isaiah includes both a Jewish remnant and Gentiles who turn to God in the day of Messiah. The New Testament, especially the book of Acts and the writings of Paul, bear ample witness to the fulfillment of these prophecies spoken more than 600 years earlier by the prophet Isaiah.
1 “Scripture taken from the St. Athanasius Academy SeptuagintTM. Copyright © 2008 by St. Athanasius Academy of Orthodox Theology. Used by permission. All rights reserved.”