Isaiah 31:6 · Bible study
Isaiah 31:6 Commentary: Returning from Deep Revolt
Hebrew · 9 what the commentators say
Meaning in one sentence
Isaiah 31:6 calls Israel to return to God despite deep rebellion, revealing God's grace and the serious hope of repentance.
Research Summary
- Meaning: God calls his deeply apostate people to return, showing that even extreme rebellion does not exhaust his mercy.
- Key words: שׁוּב (return, repent), הֶעְמִיקוּ (made deep, implying deliberate and ongoing apostasy), סָרָה (revolt, rebellion).
- Main debate: Whether 'deep revolt' refers primarily to political scheming (alliance with Egypt) or to moral and spiritual apostasy in general.
- Theological theme: Repentance is possible because God remains faithful to the covenant even when his people have deeply broken it.
- Best use: As a call to repentance for believers who have wandered far, assuring them that the depth of their sin is not greater than the breadth of God's grace.
Translation Comparison
BSB Berean Standard Bible 2020
Return to the One against whom you have so blatantly rebelled, O children of Israel.
WEB World English Bible 2000
Return to him from whom you have deeply revolted, children of Israel.
KJV King James Version 1769
Turn ye unto him from whom the children of Israel have deeply revolted.
ASV American Standard Version 1901
Turn ye unto him from whom ye have deeply revolted, O children of Israel.
YLT Young's Literal Translation 1898
Turn back to Him from whom sons of Israel Have deepened apostasy.
Darby Darby Bible 1890
Turn unto him from whom ye have deeply revolted, ye children of Israel;
Douay-Rheims Douay-Rheims Bible 1899
Return as you had deeply revolted, O children of Israel.
Translations in other languages (10 available)
Convertíos á aquel contra quien los hijos de Israel profundamente se rebelaron.
Convertei-vos a aquele contra quem os filhos de Israel se rebelaram tão profundamente.
Revenez à celui dont on s’ est profondément détourné,
Kehret um, ihr Kinder Israel, zu dem, von welchem ihr sehr abgewichen seid!
Bekeert u tot Hem, van Denwelken de kinderen Israels diep afgeweken zijn.
Tornate a colui dal quale vi siete così profondamente allontanati, o figliuoli d’Israele!
Nawróćcie się do tego, od którego głęboko zabrnęli synowie Izraelscy,
Обратитесь к Тому, от Которого вы столько отпали, сыны Израиля!
以色列 人哪，你們深深地 悖逆耶和華，現今要歸向 他。
Come back to him who has been so deeply sinned against by the children of Israel.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 31:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the depth of Israel's rebellion does not close the door to return. Calvin argues the aggravated nature of their wickedness 'does not shut the door against them from returning to God,' and that the verse spurs them to 'earnest grief and hatred of their sins.' Matthew Henry notes they are 'backsliding children, yet children,' so the call is gracious. Keil and Delitzsch read the verse as the prophetic response to God's promise of deliverance: because God will protect Jerusalem (vv. 4, 5), the people should turn back. Jamieson-Fausset-Brown point out the shift from third person ('from whom the children of Israel have deeply revolted') to second person ('Return, O children of Israel') in the verse itself; they suggest this marks the movement from distance to restored communion. The underlying point is shared: the severity of the revolt is named not to accuse but to awaken genuine repentance, and the call to return is an invitation grounded in God's mercy.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Political-scheming reading: Connects 'deep revolt' to Isaiah 29:15, where the people 'deeply hide their counsel from the LORD' in trusting Egypt. Supported by Barnes and Gill.
- General-apostasy reading: Reads 'deep revolt' as a broad term for moral and spiritual rebellion, using the same root in Isaiah 1:5 and Hosea 9:9. Supported by Calvin, Matthew Henry, and Keil & Delitzsch.
What is clear: God calls his people to return to him, and the depth of their rebellion does not nullify the invitation — it intensifies the need for genuine sorrow and the scope of God's mercy.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Addressee of the call | The verse addresses the people of Judah (the southern kingdom) as 'children of Israel,' reminding them of their covenant heritage. | Some interpreters limit the call to Hezekiah's generation; others (e.g., Matthew Henry, Calvin) read it as a timeless invitation to any believer who has turned away. |
| Meaning of 'deeply revolted' | The phrase indicates serious, persistent rebellion against God. | Gill and Barnes connect it to political schemes against God (Isaiah 29:15); Calvin and Keil & Delitzsch see it as a broad moral and spiritual departure. |
| Nature of repentance demanded | Repentance involves a decisive turning from sin and a wholehearted return to God. | The Geneva Bible notes emphasize the depth of sin as motivation for quick and complete repentance; Calvin stresses that the call does not imply a half or superficial turning but an abhorrence of sin itself. |
| Change of person in the text | The verse begins with third person ('from whom they have deeply revolted') and shifts to second person ('Return, O children of Israel'). | Jamieson-Fausset-Brown see this as a sign of restored relationship after return; Keil & Delitzsch treat it as a stylistic feature common in prophetic oracles, not necessarily implying a sequential process. |
Historical & Cultural Context
Isaiah 31 sits within the crisis of the Assyrian threat against Judah in the late eighth century BC. Hezekiah, king of Judah, had been tempted to ally with Egypt against Assyria, a strategy Isaiah consistently denounces as faithless (Isa 31:1, 3). The surrounding verses (vv. 2, 5) contrast human help with divine protection: Yahweh will defend Jerusalem 'as birds hovering' (v. 5), a startling image of tender rescue. Against this promise, verse 6 calls the people to 'return to him', that is, to stop trusting Egypt and start trusting Yahweh.
The phrase 'deeply revolted' (הֶעְמִ֥יקוּ סָרָ֖ה) carries a specific cultural resonance. The verb 'make deep' (עָמֹק, Hiphil) appears in Isaiah 29:15, where the people 'deeply hide their counsel from the LORD', political scheming done in secret. Barnes and Gill connect the two passages: the 'deep revolt' refers to the elaborate, self-deceived strategies of relying on Egypt while ignoring God. But the word for 'revolt' (סָרָה) is a strong term for apostasy, the act of turning away from a covenant Lord. The same root appears in Isaiah 1:5, where the prophet asks why the people 'revolt more and more.' The depth imagery suggests not just a surface misstep but a plunge into rebellion, a deliberate, ongoing departure.
The address to 'children of Israel' is pointed. Though the kingdom of Israel (the ten northern tribes) had already fallen to Assyria in 722 BC, the phrase reminds Judah that they too are part of the covenant people, bound by the same promises and obligations. The call to return is therefore a family appeal: God is still their Father, and they are still his children, however far they have wandered.
Textual Notes
The consulted sources note one significant variant in this verse. Adam Clarke points out that all the ancient versions (the Septuagint, Vulgate, Syriac, and Targum) read the verb 'they have made deep' in the second person ('you have deeply revolted'), while the Masoretic Hebrew text reads the third person ('they have deeply revolted'). The shift from third person in the clause to second person in the main call ('Return…children of Israel') is unusual but it may be intentional, emphasizing the distance between God's perspective on their sin and the direct address of the invitation. No other textual variants are discussed in the supplied sources.
Reception History
This verse has been a touchstone for preaching on repentance across Christian traditions. Calvin and Matthew Henry both use it to argue that the severity of sin only magnifies the wonder of God's patience and mercy. In Reformed and evangelical homiletics, the call to 'return' despite 'deep revolt' has encouraged believers who fear that their sins are unforgivable. The verse also appears in some hymns of invitation and revival sermons, where the contrast between the depth of the fall and the height of grace becomes the emotional center. More recently, it has been cited in works on pastoral care as a model for naming sin honestly while holding out hope. The phrase 'deeply revolted' has resonated with readers who struggle with addiction, chronic spiritual drift, or the sense of being too far gone.
Preaching This Verse
Three-point outline
- The summons: 'Return to him', God takes the initiative, commanding a decisive turning away from all else and back to himself.
- The admission: 'from whom you have deeply revolted', The preacher does not minimize sin; naming the depth of rebellion is the first step to real repentance.
- The identity: 'children of Israel', Despite the revolt, the covenant relationship remains the ground of hope; they are still called to come home.
Five-point outline
- Whom to return to: God alone, not Egypt, not human schemes.
- How far they had gone: 'deeply revolted', a deliberate, persistent apostasy that touched every part of life.
- Why they can still return: Because God has promised protection (v. 5) and because he does not give up on his children.
- What returning involves: Forsaking idols (v. 7), turning from political trust in human power, and embracing the covenant.
- What follows return: Deliverance from the Assyrian threat (v. 8) and a restored relationship with God.
Illustration hooks
- A child who runs away: A teenager leaves home after a bitter fight, deep in anger and pride. Months later, a parent leaves the door unlocked. The call 'Come home' does not pretend the fight never happened; it names the rift and then opens the door.
- A financial secret: Someone hides years of debt, digging deeper into lies to cover the trouble. The spouse discovers it, but instead of ending the marriage, says, 'We can deal with this together.' The confession is painful, but the relationship can be rebuilt.
- A patient with a deep wound: A doctor does not tell the patient the wound is superficial. The deep infection must be cleaned before healing can begin. The call to return forces the wound into the light, which is the only path to health.
Questions your congregation is asking
- How do I know if my sin is 'too deep' for God to forgive?
- If I have been a Christian for years and still struggle with the same old patterns, can I really 'return' again?
- What does it actually look like to 'return to him' in everyday life, not just at a church service?
Leading a Discussion
This verse appears in the middle of a prophecy about God's protection of Jerusalem. The people were tempted to trust Egypt for safety. The prophet calls them back. But he does not soften the charge: they have 'deeply revolted.' The group should sit with the tension between the seriousness of their sin and the graciousness of the call.
Discussion questions
- If you heard God say 'Return to me,' what kind of sin would you be most afraid to bring into the light?
- Read Isaiah 31:6 aloud. Why do you think the prophet uses the phrase 'deeply revolted' rather than just 'sinned' or 'gone wrong'?
- How does the promise of protection in verses 4, 5 shape your understanding of the call to return? Is it a condition or an invitation?
- The word 'return' (שׁוּב) is the Hebrew word for repentance, a turning around. In what ways is returning to God a single decision, and in what ways is it a daily practice?
- Gill and others connect the 'deep revolt' to the political scheming of Isaiah 29:15, trying to hide from God by making secret plans. How do you 'hide your counsel' from God today?
- Why do you think God calls the people 'children' even when they have revolted? How does that shape your image of God in this passage?
- What is one area of your life where you need to 'return to him' this week? How can the group support you?
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)
| II Chronicles 33:9 | Manasseh seduced Judah and the inhabitants of Jerusalem, so that they did more evil than did the nations whom Yahweh destroyed before the children of Israel. |
| II Chronicles 33:16 | He built up Yahweh’s altar, and offered sacrifices of peace offerings and of thanksgiving on it, and commanded Judah to serve Yahweh, the God of Israel. |
| II Chronicles 36:14 | Moreover all the chiefs of the priests and the people trespassed very greatly after all the abominations of the nations; and they polluted Yahweh’s house which he had made holy in Jerusalem. |
| Isaiah 1:4 | Ah sinful nation, a people loaded with iniquity, offspring of evildoers, children who deal corruptly! They have forsaken Yahweh. They have despised the Holy One of Israel. They are estranged and backward. |
| Isaiah 1:5 | Why should you be beaten more, that you revolt more and more? The whole head is sick, and the whole heart faint. |
| Isaiah 29:15 | Woe to those who deeply hide their counsel from Yahweh, and whose deeds are in the dark, and who say, “Who sees us?” and “Who knows us?” |
| Isaiah 48:8 | Yes, you didn’t hear. Yes, you didn’t know. Yes, from of old your ear was not opened, for I knew that you dealt very treacherously, and were called a transgressor from the womb. |
| 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. |
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
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights a textual variation in the Hebrew verb: the ancient versions read "you have deeply revolted" rather than "they have deeply revolted." He argues the original form directly addresses the people as responsible for their own deep rebellion, not merely describing their actions from a distance.
Barnes' Notes on the Bible Protestant 1832
Barnes urges that because God has promised to defend Jerusalem, the people should trust Him instead of running to Egypt for help. Their rebellion runs deep, and turning back to God is the only proper response to His faithfulness.
Calvin's Commentaries Reformed 1564
Calvin reads the command to "return" not as downplaying the people's guilt but as measuring the full depth of their revolt. He insists the prophet must first make sinners feel the alarming severity of their condition, then immediately hold out God's mercy so that hope does not collapse into despair.
Geneva Bible Notes Reformed 1599
The note highlights that the call to return is urgent because the people have not merely strayed but are sunk deep in rebellion. Their sin is not a minor fault but a profound condition, making repentance an immediate necessity.The Geneva gloss stresses the deep severity of Israel's rebellion, not just a casual wandering. The people are "sunken" in defiance, implying a helpless, entrenched state that makes the command to turn back both urgent and merciful.
Gill's Exposition of the Bible Baptist 1748
Gill highlights that the call to turn back to God was urgent because Judah had "deeply revolted," meaning they had fallen so far into sin and reliance on Egypt that recovery seemed nearly impossible. He stresses that this revolt was not casual but deliberate and profound, making their need for sincere repentance absolute.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB observes that when Israel returns to the Lord, the pronouns shift from third person to second person. This grammatical change marks a transition from distant address to direct, intimate communion, which only happens after repentance.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch focuses on the prophet's call to repentance, urging Israel to return to the One from whom they have fallen away so deeply. The Hebrew phrasing emphasizes this deep apostasy. The prophet reinforces the appeal with two powerful motives drawn from what is still to come.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry stresses that deliverance from Assyria depended on Jerusalem turning back to God first. The people had revolted deeply, yet their identity as God's children still made repentance possible. Reformation inside the city had to come before rescue from the enemy outside.