Isaiah 10:21 · Bible study
Isaiah 10:21 Commentary: The Remnant Returns to the Mighty God
Hebrew · 10 what the commentators say
Meaning in one sentence
Who is the 'Mighty God', Messiah or Yahweh? Isaiah 10:21 combines judgment and hope as the remnant returns to God in faith.
Research Summary
- Meaning: The faithful remnant will repent and turn to the true God, the Mighty One.
- Key words: 'Remnant' (she'ar), those preserved; 'return' (shuv), physical/spiritual turning; 'mighty God' (El Gibbor), divine title of power.
- Main debate: Whether 'El Gibbor' refers directly to Yahweh or to the Messiah (as in Isaiah 9:6).
- Theological theme: Divine preservation and grace within judgment; the call to exclusive trust in God.
- Best use: Preaching on hope, repentance, and God's faithfulness; small-group study on the remnant theme.
Translation Comparison
BSB Berean Standard Bible 2020
A remnant will return—a remnant of Jacob— to the Mighty God.
WEB World English Bible 2000
A remnant will return, even the remnant of Jacob, to the mighty God.
KJV King James Version 1769
The remnant shall return, even the remnant of Jacob, unto the mighty God.
ASV American Standard Version 1901
A remnant shall return, eventhe remnant of Jacob, unto the mighty God.
YLT Young's Literal Translation 1898
A remnant returneth--a remnant of Jacob, Unto the Mighty God.
Darby Darby Bible 1890
The remnant shall return, the remnant of Jacob, unto the mighty God.
Douay-Rheims Douay-Rheims Bible 1899
The remnant shall be converted, the remnant, I say, of Jacob, to the mighty God.
Translations in other languages (10 available)
Las reliquias se convertirán, las reliquias de Jacob, al Dios fuerte.
Os restantes se converterão, os restantes de Jacó, ao Deus Forte.
Le reste reviendra, le reste de Jacob,
Die Übriggebliebenen werden sich bekehren, ja, die Übriggebliebenen in Jakob, zu Gott, dem Starken.
Het overblijfsel zal wederkeren, het overblijfsel van Jakob, tot den sterken God!
Un residuo, il residuo di Giacobbe, tornerà all’Iddio potente.
Ostatek nawróci się, ostatek Jakóbowy do Boga mocnego.
Остаток обратится, остаток Иакова - к Богу сильному.
所剩下的，就是雅各 家所剩下的，必歸 回 全能的 神。
The rest, even the rest of Jacob, will come back to the Strong God.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 10:21
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse echoes the name of Isaiah's son, Shearjashub (meaning 'a remnant shall return'), given as a sign in Isaiah 7:3. Calvin sees the allusion as a pledge of future deliverance, while Gill and Keil & Delitzsch connect it to the messianic title 'Mighty God' from Isaiah 9:6. Barnes and the Cambridge Bible, however, read 'the mighty God' as a direct reference to Yahweh, the God who showed his power over Assyria. Despite this divergence, all agree on the core meaning: a faithful remnant will turn, spiritually and physically, to the true God, abandoning idolatry and trusting in his strength alone. Matthew Henry notes that this conversion work is accomplished only in a remnant, highlighting God's sovereign grace. The verse thus stands as a promise of hope within judgment: the mighty God preserves a people for himself.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Messianic reference: Parallel to Isaiah 9:6; supported by Gill, Keil & Delitzsch, Adam Clarke, who identify 'Mighty God' with the Messiah.
- Reference to Yahweh: Barnes and Cambridge Bible argue that in context the title refers to God who destroyed Assyria; also aligns with the surrounding passage that names 'Yahweh'.
- Both/and (Yahweh manifested in Messiah): Keil & Delitzsch suggest Isaiah sees them as one; in New Testament terms, 'to God in Christ.' This view merges the two positions.
What is clear: The verse promises that a faithful remnant will turn to the one true God, who is mighty to save and judge.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the Mighty God | All interpret 'El Gibbor' as the one true God, powerful to save and judge. | Some (Gill, Keil & Delitzsch, Adam Clarke) identify him as the Messiah (Isaiah 9:6). Others (Barnes, Cambridge Bible) take it as a direct title for Yahweh, fitting the immediate context of Assyria's defeat. |
| Nature of the remnant's 'return' | The remnant turns from reliance on human powers (Egypt, Assyria) to trust in God alone. | Is 'return' mainly physical (from exile/spared from invasion) or spiritual (repentance)? Most see both: Matthew Henry emphasizes conversion; Barnes stresses abandoning idolatry. The Targum specifically interprets it as turning from sin. |
| Timing of fulfillment | The verse speaks to the immediate deliverance from Sennacherib yet also looks forward to a future restoration. | Calvin and Matthew Henry apply it primarily to the Assyrian crisis as a type. Jamieson-Fausset-Brown argue the remnant cannot mainly refer to that time since Judah was not taken captive; thus it points to a later, eschatological return. |
| Universality of the remnant | Only a small portion of Israel is saved; God's judgment is severe. | Does this imply unconditional election (Reformed view, as in Matthew Henry's 'few chosen') or a conditional call to repentance (Arminian reading)? The verse does not resolve the broader theological system but stresses God's sovereignty and human responsibility. |
Historical & Cultural Context
Isaiah delivers this prophecy during the Assyrian crisis of the late eighth century BC. Sennacherib's army threatens Judah, and the northern kingdom of Israel has already fallen. In Isaiah 7, the prophet names his son Shearjashub as a living sign that a remnant would survive judgment. Now in chapter 10, the same phrase reappears: 'A remnant will return.' The context is God's announcement that Assyria, though used as his rod, will itself be destroyed (Isaiah 10:12, 24, 25). The 'remnant of Jacob' refers to the surviving Israelites and Judeans who endure the invasion.
Historically, this came true when Sennacherib's army was miraculously routed (2 Kings 19), sparing Jerusalem. Yet the language pushes beyond that event. The call to 'return to the mighty God' implies repentance, turning from alliances with Egypt or Assyria back to exclusive trust in Yahweh (verse 20). Keil and Delitzsch see the reference to 'El Gibbor' as God revealed in the coming Davidic king, the same one described in Isaiah 9:6, a theological fusion of divine and royal identity. The verse thus speaks both to its immediate setting and to a future, ultimate restoration.
Textual Notes
The consulted sources note no significant textual variants for Isaiah 10:21. The Masoretic Text reads consistently, and the phrase 'remnant will return' (שאָר יָשׁוּב) matches the name Shearjashub in 7:3. The title 'El Gibbor' appears without textual dispute.
Reception History
Jewish interpretation, as represented by the Targum cited by Gill, read this verse as the remnant turning 'to worship before the mighty God', understanding 'return' as repentance and worship. Early Christian writers, such as Justin Martyr (not in supplied data, but widely known), connected 'El Gibbor' with the messianic titles of Isaiah 9:6, seeing Christ as the mighty God. The Reformers, especially Calvin, stressed the historical context of Assyrian judgment and the call to trust God alone. Matthew Henry applied the verse to the spiritual conversion of a small number within the visible church. In modern evangelicalism, the verse is often used to illustrate the doctrine of the remnant, a theme Paul develops in Romans 9:27, 29 (though not supplied here, it is a standard cross-reference). The verse has been sung in hymns of comfort and has appeared in devotional literature as a promise of hope amid judgment.
Preaching This Verse
Three-point outline
- God preserves a remnant. Throughout judgment, God keeps a people for himself, few but chosen, not because of their numbers but because of his faithfulness (Isaiah 65:8, 9).
- The remnant returns. 'Return' (shuv) means both physical restoration and spiritual repentance. They abandon self-reliance and turn to the Lord (Isaiah 55:7).
- The remnant's destination: the Mighty God. Whether understood as Yahweh or the Messiah, El Gibbor is the one strong enough to save. The remnant trusts in divine power, not human schemes.
Five-point outline
- Context of judgment. Assyria brings devastation; only a few survive.
- Allusion to Shearjashub. The promise is tied to Isaiah's prophetic sign-name.
- Nature of the remnant. Not just survivors, but those who turn from sin.
- The object of their return. The Mighty God, the one able to deliver.
- Eschatological hope. This remnant points forward to God's ultimate saving work in Christ.
Illustration hooks
- A family escapes a house fire with only a few photographs, the remnant represents what is most precious to God.
- After a company restructuring, a small team is kept on to lead the new direction. The remnant is not a leftover but a fresh start.
- A person who walks away from a destructive lifestyle and finds community in a church: that is a remnant returning to the mighty God.
Questions your congregation is asking
- Why does God only save a few? Does that mean most people are lost? The verse teaches that God is both just and merciful, the remnant is a gift of grace, not a cause for fear.
- How can I know I am part of the remnant? The remnant is defined by their return, their turning from trust in anything else to trust in God alone.
- Does 'mighty God' mean Jesus? Christians differ, but all agree this title points to the one true God, fully capable of saving his people.
Leading a Discussion
Isaiah 10:21 sits in the middle of a fierce passage about judgment. Yet right at its center is a promise: a remnant will return. This small verse raises big questions about how God saves, who he saves, and what he saves us to. As you discuss, notice the deliberate echoes of Isaiah's own family and the rich title for God.
Discussion questions
- What does the word 'remnant' suggest about the number of people being saved? How does that shape our understanding of God's work?
- Why does Isaiah repeat 'the remnant of Jacob' twice in one verse? What might this emphasis accomplish?
- In what sense does the remnant 'return'? Does it mean physical relocation, spiritual repentance, or both? Use the surrounding verses (Isaiah 10:20, 23) to support your answer.
- Who do you think 'the mighty God' (El Gibbor) is in this context, Yahweh, the Messiah, or both? What clues from Isaiah 9:6 and the rest of the chapter help you decide?
- How does the name of Isaiah's son, Shearjashub (Isaiah 7:3), function as a living promise for the people of Judah?
- If you were among the survivors of an invasion, how would this verse comfort or challenge you? Does it still have the same effect today?
- This verse is about a collective 'remnant,' but what does it mean for you personally to 'return to the mighty God' in your current circumstances?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 7:3 | Then Yahweh said to Isaiah, “Go out now to meet Ahaz, you, and Shearjashub your son, at the end of the conduit of the upper pool, on the highway of the fuller’s field. |
| Isaiah 9:6 | For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. |
| Isaiah 9:13 | Yet the people have not turned to him who struck them, neither have they sought Yahweh of Armies. |
| Isaiah 19:22 | Yahweh will strike Egypt, striking and healing. They will return to Yahweh, and he will be entreated by them, and will heal them. |
| Isaiah 55:7 | Let the wicked forsake his way, and the unrighteous man his thoughts. Let him return to Yahweh, and he will have mercy on him, to our God, for he will freely pardon. |
| Isaiah 65:8 | Yahweh says, “As the new wine is found in the cluster, and one says, ‘Don’t destroy it, for a blessing is in it:’ so I will do for my servants’ sake, that I may not destroy them all. |
| Isaiah 65:9 | I will bring offspring out of Jacob, and out of Judah an inheritor of my mountains. My chosen will inherit it, and my servants will dwell there. |
| Hosea 6:1 | “Come! Let’s return to Yahweh; for he has torn us to pieces, and he will heal us; he has injured us, and he will bind up our wounds. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies the title "mighty God" as a direct reference to the Messiah. He notes that this same divine figure, called El Gibbor, also appears in the preceding chapter, making the messianic identification explicit within the immediate context.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies the remnant as survivors of Sennacherib's invasion who will abandon idolatry and turn to worship God. Their repentance is tied directly to witnessing God's power displayed in destroying the Assyrian army.
Calvin's Commentaries Reformed 1564
Calvin sees the phrase "a remnant shall return" as deliberately recalling the name of Isaiah's son, Shear-jashub, making it a living pledge that God would restore the people. He stresses that God is called "mighty" to confront the real problem: people turn to foreign powers because they doubt God is enough for them.
Cambridge Bible for Schools and Colleges Anglican 1880
The remnant, &c. ] A remnant shall turn . Thus shall be fulfilled the prophecy embodied in the name of Isaiah ’s son, Shear-jashub (ch. Isa_7:3 ). the mighty God ] the Hero-God —in ch. Isa_9:6 a title of the Messiah, but here apparently of Jehovah.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that only a remnant of Jacob returns, not the whole nation. The repetition of "remnant" underscores that conversion is limited to a faithful few, and their turning is directed personally to the mighty God, not merely to outward religion.
Gill's Exposition of the Bible Baptist 1748
Gill ties the phrase "the remnant shall return" directly to Isaiah's son Shearjashub, whose name was a prophecy. He argues the remnant are the few who turned to Christ at his coming, not all Israel. He also identifies "the mighty God" in the verse as the Messiah.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the title "mighty God" points to the power God displays in crushing Israel's enemies. He argues that the returning remnant cannot chiefly refer to the Assyrian era, since Sennacherib's invasion did not take Judah into captivity.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch observe that Isaiah presents God and the promised Davidic heir as one being, rather than two figures placed side by side. They identify God the mighty with God as he appears in the Messiah, so the remnant turning to God means turning to God in Christ.
Lange's Commentary Reformed 1857
Lange stresses that the remnant is not defined by ethnic descent from Abraham but by a genuine, heartfelt return to the Lord "in truth." He sees this as the "election of grace" Paul describes in Romans, a faithful few who truly lean on God rather than on human alliances.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry draws a sharp contrast between the vast numbers of Israel and the small remnant who are saved. For him, the remnant are not survivors of invasion but those who escaped the corruptions of their time and kept their integrity. This should move readers to serious self-examination and earnestly strive for salvation.