22 For though your people, Israel, are like the sand of the sea, only a remnant of them will return. A destruction is determined, overflowing with righteousness.
*Minor differences ignored. Grouped by changes, with first version listed as example.
For though thy people be. He casts down hypocrites from foolish confidence; for they reckoned it enough to be the descendants of holy Abraham according to the flesh, and, therefore, on the sole ground of their birth, they wished to be accounted holy. Yet he exhorts the godly to patience, that they may learn to await calmly that calamity and diminution of their number, lest, when it took place, it should be unexpected, and give them uneasiness. He therefore comforts them, that they may not be grieved at so great desolation; for the Lord will at least collect a remnant of it. The consumption decreed. klh (chalah) means to finish, and it means also to consume. The latter is more appropriate. He calls this diminution of the people a consumption, and one that is completed; for he employs exaggerated language, the import of which is, that they were not far from utter extermination, there being very few that were saved. The word Israel may be taken either in the genitive case, of Israel, or in the vocative case, O Israel, [1] so that in this way he addresses the patriarch Jacob, or all the godly under his name. But it is of little importance, for the meaning is the same, in whichsoever of these ways it be taken; and therefore it may be read in the genitive case, of Israel. Yet I am more inclined to view it as a proper name, to denote the true, and not the spurious Israelite. The bold address to the patriarch has a striking effect; for God, addressing a dead man, declares to the living that what he had formerly promised, (Genesis 13:16, 22:17,) that the posterity of Abraham would be like the sand of the sea, did not apply to a promiscuous multitude, which had apostatized from godliness, but that there would be a kind of interruption in a corrupt nation, till shortly afterwards it should be renewed. Overflowing with righteousness, or overflowing righteousness. [2] Another consolation is added, that this very small company will overflow righteousness. When we see the Church distressed by such heavy calamities, that we think that it cannot be far from destruction, we are in danger of giving way to despondency, and of entertaining doubts about the mercy of God. Those whose minds are impressed with just views of the judgment of God, feel that this is the severest of all temptations. It was therefore necessary that godly minds should be fortified against it, that they might soothe their grief by pondering the benefit which would result from this calamity. The benefit was, that righteousness would overflow the whole world like a river; and he had formerly noticed this, when he said (Isaiah 10:20) that the remnant would trust in God in truth The word righteousness is explained in various ways. Some refer it to the preaching of the gospel, because by means of it, as Paul says, the righteousness of God is revealed from faith to faith, (Romans 1:17;) and by the agency of the Apostles, who were a small remnant of the Jews, it spread over the whole world. (Mark 16:15.) Others choose rather to view it as meaning that that consumption was an evidence and proof of the righteousness of God in inflicting punishments so severe on his own people. But I prefer a more general exposition of it, namely, "This consumption will be sufficient to fill the whole world with righteousness. The remnant which shall survive it, though small, will be sufficient to cause such rivers of righteousness to flow, that the whole world shall be overflowed by them."
1 - That is, the passage may either be rendered, Though thy people of Israel be as the sand of the sea; or, Though thy people, O Israel, be as the sand of sea. -- Ed.
2 - Shall overflow with (Heb. in, or, among) righteousness -- Eng. Ver.
For though - In this verse, and in Isaiah 10:23. the prophet expresses positively the idea that "but" a remnant of the people should be preserved amidst the calamities. He had said Isaiah 10:20-21, that a remnant should return to God. He now carries forward the idea, and states that only a remnant should be preserved out of the multitude, however great it was. Admitting that the number was then very great, yet the great mass of the nation would be cut off, and only a small portion would remain.
Thy people Israel - Or rather, 'thy people, O Israel,' making it a direct address to the Jews, rather than to God.
Be as the sand of the sea - The sands of the sea cannot be numbered, and hence, the expression is used in the Bible to denote a number indefinitely great: Psalm 119:18; Genesis 22:17; Genesis 41:49; Joshua 11:4; Judges 7:12; 1-Samuel 13:5,
Yet a remnant - The word "yet" has been supplied by the translators, and evidently obscures the sense. The idea is, that a remnant only - a very small portion of the whole, should be preserved. Though they were exceedingly numerous as a nation, yet the mass of the nation would be cut off, or carried into captivity, and only a few would be left.
Shall return - That is, shall be saved from destruction, and return by repentance unto God, Isaiah 10:21. Or, if it has reference to the approaching captivity of the nation, it means that but a few of them would return from captivity to the land of their fathers.
The consumption - The general sense of this is plain. The prophet is giving a reason why only a few of them would return, and he says, that the judgment which God had determined on was inevitable, and would overflow the land in justice. As God had determined this, their numbers availed nothing, but the consumption would be certainly accomplished. The word "consumption" כליון kilāyôn from כלה kâlâh to complete, to finish, to waste away, vanish, disappear) denotes a languishing, or wasting away, as in disease; and then "destruction," or that which "completes" life and prosperity. It denotes such a series of judgments as would be a "completion" of the national prosperity, or as should terminate it entirely.
Decreed - צריץ chârı̂yts. The word used here is derived from חרץ chârats, to sharpen, or bring to a point; to rend, tear, lacerate; to be quick, active, diligent; and then to decide, determine, decree; because that which is decreed is brought to a point, or issue. - "Taylor." It evidently means here, that it was fixed upon or decreed in the mind of God, and that being thus decreed, it must certainly take place.
Shall overflow - שׁטף shoṭēph. This word is usually applied to an inundation, when a stream rises above its banks and overflows the adjacent land; Isaiah 30:28; Isaiah 66:12; Psalm 78:20. Here it means evidently, that the threatened judgment would spread like an overflowing river through the land, and would accomplish the devastation which God had determined.
With righteousness - With justice, or in the infliction of justice. justice would abound or overflow, and the consequence would be, that the nation would be desolated.
For though thy people Israel - I have endeavored to keep to the letter of the text as nearly as I can in this obscure passage; but it is remarkable that neither the Septuagint, nor St. Paul, Romans 9:28, who, except in a few words of no great importance, follows them nearly in this place, nor any one of the ancient Versions, take any notice of the word שטף shoteph, overflowing; which seems to give an idea not easily reconcilable with those with which it is here joined. 1. S. Maerlius (Schol. Philolog. ad Selecta S. Cod. loca) conjectures that the two last letters of this word are by mistake transposed, and that the true reading is שפט shophet, judging, with strict justice. The Septuagint might think this sufficiently expressed by εν δικαιοσυνῃ, in righteousness. One MS., with St. Paul and Septuagint Alex., omits בו bo in Isaiah 10:22; sixty-nine of Kennicott's and seventeen of De Rossi's MSS. and eight editions, omit כל col, all, in Isaiah 10:23; and so St. Paul, Romans 9:28.
The learned Dr. Bagot, dean of Christ Church, Oxford, afterwards Bishop of Bristol and Norwich, in some observations on this place, which he has been so kind as to communicate to me, and which will appear in their proper light when he himself shall give them to the public, renders the word כליון kilayon by accomplishment, and makes it refer to the predictions of Moses; the blessing and the curse which he laid before the people, both conditional, and depending on their future conduct. They had by their disobedience incurred those judgments which were now to be fully executed upon them. His translation is, The accomplishment determined overflows with justice; for it is accomplished, and that which is determined the Lord God of hosts doeth in the midst of the land. - L. Some think that the words might be paraphrased thus: The determined destruction of the Jews shall overflow with righteousness, (צדקה tsedakah), justification, the consequence of the Gospel of Christ being preached and believed on in the world. After the destruction of Jerusalem this word or doctrine of the Lord had free course, - did run, and was glorified.
For though thy people Israel be as the sand of the sea, [yet] a remnant of them shall return: the full end (q) decreed shall overflow with righteousness.
(q) This small number which seemed to be consumed and yet according to God's decree is saved, will be sufficient to fill all the world with righteousness.
For though thy people Israel be as the sand of the sea,.... These words are spoken either by the Lord to the prophet, calling Israel his people; or by the prophet to Hezekiah, as Jarchi and Kimchi think; or they may be rendered thus, "for though thy people, O Israel, be as the sand of the sea" (s); that is, innumerable, as was promised to Abraham, Genesis 22:17,
yet a remnant of them shall return; or "be converted in it" (t), to the Messiah; or "be saved", as the apostle interprets it; see Gill on Romans 9:27; a remnant is a few, as Kimchi explains it, out of a great number: it signifies, that the majority of the Jewish nation should reject the Messiah, only a few of them should believe in him; and these should certainly believe in him, and be saved by him; and that for the following reason, because
the consumption decreed shall overflow with righteousness; that is, the precise and absolute decree, concerning the salvation of the remnant, God will cause to overflow, or abundantly execute, in a righteous manner, consistent with his divine perfections; and so it makes for the comfort of the remnant of the Lord's people, agreeably to the intent of the apostle's citation of it; see Gill on Romans 9:28; though some understand it of God's punitive justice, in consuming and destroying the greater part of the Jewish people, the ungodly among them, and saving a remnant, which return and repent; and to this sense are the Targum, and the Jewish commentators.
(s) "Nam etsi fuerit populus tuus, O Israel, sicut arena maris", Piscator. (t) "convertetur in eo", Montanus, Cocceius.
yet--rather in the sense in which Paul quotes it (Romans 9:27), "Though Israel be now numerous as the sand, a remnant only of them shall return"--the great majority shall perish. The reason is added, Because "the consumption (fully completed destruction) is decreed (literally, decided on, brought to an issue), it overfloweth (Isaiah 30:28; Isaiah 8:8) with justice"; that is, the infliction of just punishment (Isaiah 5:16) [MAURER].
To Him the remnant of Israel would turn, but only the remnant. "For if thy people were even as the sea-sand, the remnant thereof will turn: destruction is firmly determined, flowing away righteousness. For the Lord, Jehovah of hosts, completes the finishing stroke and that which is firmly determined, within the whole land." As the words are not preceded by any negative clause, ci 'im are not combined in the sense of sed or nisi; but they belong to two sentences, and signify nam si (for if). If the number of the Israelites were the highest that had been promised, only the remnant among them, or of them (bō partitive, like the French en), would turn, or, as the nearer definition ad Deum is wanting here, come back to their right position. With regard to the great mass, destruction was irrevocably determined (râchatz, τέμνειν, then to resolve upon anything, ἀποτόμως, 1-Kings 20:40); and this destruction "overflowed with righteousness," or rather "flowed on (shōtēph, as in Isaiah 28:18) righteousness," i.e., brought forth righteousness as it flowed onwards, so that it was like a swell of the penal righteousness of God (shâtaph, with the accusative, according to Ges. 138, Anm. 2). That cillâyōn is not used here in the sense of completion any more than in Deuteronomy 28:65, is evident from Isaiah 10:23, where câlâh (fem. of câleh, that which vanishes, then the act of vanishing, the end) is used interchangeably with it, and necherâtzâh indicates judgment as a thing irrevocably decided (as in Isaiah 28:22, and borrowed from these passages in Daniel 9:27; Daniel 11:36). Such a judgment of extermination the almighty Judge had determined to carry fully out (‛ōseh in the sense of a fut. instans) within all the land (b'kereb, within, not b'thok, in the midst of), that is to say, one that would embrace the whole land and all the people, and would destroy, if not every individual without exception, at any rate the great mass, except a very few.
A remnant - Or, a remnant only. The consumption - The destruction of Israel was already decreed by the fixed counsel of God, and therefore must needs be executed, and like a deluge overflow them. Righteousness - With justice, and yet with clemency, inasmuch as he has spared a considerable remnant of them, when he might have destroyed them utterly.
*More commentary available at chapter level.