11:10-16 When the gospel should be publicly preached, the Gentiles would seek Christ Jesus as their Lord and Saviour, and find rest of soul. When God's time is come for the deliverance of his people, mountains of opposition shall become plains before him. God can soon turn gloomy days into glorious ones. And while we expect the Lord to gather his ancient people, and bring them home to his church, also to bring in the fulness of the Gentiles, when all will be united in holy love, let us tread the highway of holiness he has made for his redeemed. Let us wait for the mercy of our Lord Jesus Christ unto eternal life, looking to him to prepare our way through death, that river which separates this world from the eternal world.

Verse 11. - The Lord shall set his hand again the second time to recover, etc. The first recovery was from the servitude in Egypt. Isaiah now foresees that there will be a dispersion of the Israelites through several distant lands, instead of a mere transference of them from one land to another, as in Jacob's time (Genesis 46:1-29). God, who brought them out of Egypt, will likewise some day "set his hand" to recover them from the various countries through which they will have been dispersed, and restore them to their own land once more. The first fulfillment of the prophecy was undoubtedly, the return from the Babylonian captivity. A secondary fulfillment may have been the gathering of so many Jews from all quarters into the Christian Church (Acts 2:9-41). It is possible that there may be ultimately a further fulfillment in a final gathering together of Israel into their own land. From Assyria. Assyria is placed first because already the bulk of the Israelites, as distinct from the Jews, had been carried into Assyria by Tiglath-Pileser (2 Kings 15:29) and Sargon (2 Kings 17:6; 2 Kings 18:11), and were captives there at the time when Isaiah wrote. The transportation of Israelites to the other places mentioned was subsequent to his day. Egypt... Pathros. There was a great migration of Jews into Egypt in the time of Jeremiah (Jeremiah 43:7; Jeremiah 44:1), and a steady influx for some generations under the early Ptolemies. There was also a second large migration in the time of Onias. The Jewish element in Alexandria for some centuries both before and after Christ was very considerable. Pathros was probably a portion of Upper Egypt, perhaps the Phaturite nome, which was the district about Thebes. It is mentioned as the residence of certain Jews in the time of Jeremiah (Jeremiah 44:1, 15). From Cush. "Cush" here may he either the African or the Asiatic. It is slightly in favor of the African that we hear in the Acts of an Ethiopian eunuch who was a Jew in the service of Candace, Queen of the African Ethiopia (Acts 8:27). And it is against the Asiatic that it was so remote. It adjoined, however, upon Elam. From Elam, and from Shinar. "Elam" was the fertile tract of alluvial land to the east of the Tigris, between that stream and the mountains, parallel with Babylonia. Its capital was Susa, and in Isaiah's time it was an important country, frequently at war with Assyria. Shinar was an ancient name of Babylonia (Genesis 10:10; Genesis 11:1-9). The word is used also by Daniel (Daniel 1:2) and Zechariah (Zechariah 5:11). Some regard it as meaning "the land of the two fleers." From Hamath. (On this town, see note to Isaiah 10:9.) From the islands of the sea; i.e. the islands and coasts of the Mediterranean. During the Maccabee period, there was a gradual spread of Jews over the Western world. Alliances were made with Rome end Sparta (1 Macc. 8:1 1 Macc. 12:2-21 1 Macc. 14:20-23, etc.), and Jews became familiar with both Greece and Italy. St. Paul finds numerous Jews at Rome, and in almost every city of Greece.

And it shall come to pass in that day,.... Before spoken of, and which includes the whole Gospel dispensation:

that the Lord shall set his hand again the second time; which refers to a first, in which the Lord exerted his power in the recovery of his people out of the hands of their enemies; and that was the deliverance of them out of Egypt, and which was typical of the deliverance of the Lord's people in the times of Christ; and it is usual with the Jews (i) to call Moses the first redeemer, and the Messiah the latter; wherefore this "second time" refers to the times of the Messiah, and not to the time of the deliverance from the Babylonish captivity; for that, as Aben Ezra, Jarchi, and Kimchi observe, was not a perfect redemption; only Judah and Benjamin returned, not the ten tribes, and so did not answer to the first time, when all Israel came out of Egypt; and much less can it be understood of the return of those, in the times of Hezekiah, carried captive by Tilgathpilneser and Shalmaneser: or the first and second time may be distinguished thus; the first time may intend the calling of a large number, both of Jews and Gentiles, through the preaching of the Gospel by the apostles; and the second time the bringing in the fulness of the Gentiles, and the conversion of the Jews, in the latter day; or the first time may respect the calling of the Gentiles, and the second the gathering in of the Jews: or both may intend later times; the first time, the reformation from Popery; the second time, deliverance from Babylon, or the antichristian yoke, under which all nations will again be brought, before the destruction of the man of sin:

to recover the remnant of his people; or to "obtain", or to "possess" (k); for this is not to be understood of the recovery or redemption of them by the price of Christ's blood, but of the calling and conversion of them, when the Lord claims them, possesses and enjoys them, as his own; and as they are but a remnant whom God has chosen for his people, and Christ has redeemed by his blood, so they are no other that are called; though here they may be called a remnant, or what remains, with respect to those who have been called already:

which shall be left, from Assyria, and from Egypt; Egypt, and other places following, being joined with Assyria, show that this cannot be understood of the deliverance from the Babylonish captivity; but designs the several places where Christ would have a people in Gospel times, and who would be found out, and called by grace; some of which already have been, as in Babylon and Egypt, 1 Peter 5:13 and others will be hereafter, according to the prophecies, Psalm 68:31 and as Assyria and Egypt are now in the hands of the Turks, it may design the call and conversion of many in those parts, when the Turkish empire shall be destroyed; or else the deliverance of God's people from the tyranny of the Romish antichrist, called Egypt and Babylon, at the time of his ruin:

from Pathros; by which some understand Parthia, as Manasseh ben Israel (l), and Calvin thinks it probable; many of this country were converted in the first times of the Gospel; the Apostle John's first epistle is called by the ancients the Epistle to the Parthians, see Acts 2:9 and very likely there will be more of them in the latter day: others think Arabia Petraea is intended; it seems to be a part of Egypt last mentioned, as appears from Ezekiel 29:14 and is mentioned with some cities in Egypt, Jeremiah 44:1 and had its name very likely from Pathrusim, a son of Mizraim, Genesis 10:14. Thebais is here meant, the extreme part of Egypt, next to Ethiopia, which is designed by what fellows, according to Sir John Marsham (m), and Bochart (n), and Vitringa after them:

and from Cush; or Ethiopia; from whence some have been called, see Acts 8:27 and others will, according to prophecy, Psalm 68:31 and in part of this country now live the Abyssines, who profess Christianity: or rather Arabia, see Galatians 1:17. The Targum renders it,

"from India:''

and from Elam; a province in Persia, Daniel 8:2 the inhabitants of this place are called Elamites, Acts 2:9 some of these heard the apostles speak the wonderful things of God in their own language, and were converted:

and from Shinar; in Chaldea, in the plain of which the tower of Babel was built, Genesis 10:10 wherefore the Targum renders it,

"from Babylon:''

and from Hamath; meaning either Antiochia, as some, or Cilicia, as others. Cocceius says it is a country which lies towards the Mediterranean sea, over against Cyprus, above Mount Libanus, where now is Tripoli:

and from the islands of the sea; or of the west; the European islands, particularly England, Ireland, and Scotland, and others. Aben Ezra refers this prophecy to the times of the Messiah, and so does Manasseh ben Israel.

(i) Midrash Koheleth, fol. 63. 2.((k) "ad possidendum", Grotius; , Aquila. (l) Spes Israelis p. 72. (m) Canon. Chron. p. 25. (n) Geograph. l. 4. c. 27. col. 276.

11. set … hand—take in hand the work. Therefore the coming restoration of the Jews is to be distinct from that after the Babylonish captivity, and yet to resemble it. The first restoration was literal, therefore so shall the second be; the latter, however, it is implied here, shall be much more universal than the former (Isa 43:5-7; 49:12, 17, 18; Eze 37:21; Ho 3:5; Am 9:14, 15; Mic 4:6, 7; Zep 3:19, 20; Zec 10:10; Jer 23:8). As to the "remnant" destined by God to survive the judgments on the nation, compare Jer 46:28.

Pathros—one of the three divisions of Egypt, Upper Egypt.

Cush—either Ethiopia, south of Egypt, now Abyssinia, or the southern parts of Arabia, along the Red Sea.

Elam—Persia, especially the southern part of it now called Susiana.

Shinar—Babylonian Mesopotamia, the plain between the Euphrates and the Tigris: in it Babel was begun (Ge 10:10). In the Assyrian inscriptions Rawlinson distinguishes three periods: (1) The Chaldean; from 2300 B.C. to 1500, in which falls Chedorlaomer (Ge 14:1-17), called in the cuneiform characters Kudur of Hur, or Ur of the Chaldees, and described as the conqueror of Syria. The seat of the first Chaldean empire was in the south, towards the confluence of the Tigris and Euphrates. (2) The Assyrian, down to 625 B.C. (3) The Babylonian, from 625 to 538 B.C., when Babylon was taken by the Persian Cyrus.

islands of … sea—the far western regions beyond the sea [Jerome].

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