Isaiah 17: Summary and Commentary

Verse 1

17:1–20:6 This section contains prophecies of judgment against Damascus, Israel, Ethiopia, and Egypt. The scene moves from the crisis of 734 BC (the alliance of Syria and Israel—see study note on 7:1-25) to the Assyrian crisis in 701 BC (see chs 36–37).

17:1 Damascus, the ringleader in the alliance of Syria and Israel against Judah, fell when the Assyrian king Tiglath-pileser III invaded in 732 BC.

Verse 2

17:2 The towns of Aroer were east of the Dead Sea (see 2 Kgs 10:32-33). • Flocks will graze in the streets: The city would be useless for any other purpose.

Verse 3

17:3 The strategic fortified towns of Israel were the pride of Israel, but they could not resist God’s purposes.

Verse 4

17:4-11 The vision shifts from Damascus (17:1-3) to the northern kingdom of Israel; Damascus and Israel were allies in the war against Judah, and both were later destroyed by Assyria.

17:4 Israel’s glory will grow dim: God will judge all human pride. • Israel’s robust body will waste away like a person who is ill.

Verse 5

17:5 The valley of Rephaim was a fertile valley in Judah; however, it looked bare after each harvest.

Verse 6

17:6 Although the God of Israel judged the wickedness of Israel, he was still its God.

Verse 7

17:7 The people referred to here are either Israelites or humanity at large. • look . . . turn their eyes: They will again put their trust in the Lord.

Verse 8

17:8 Canaanites and then Israelites worshiped the fertility goddess Asherah in wooded areas or, in the absence of wooded areas, using Asherah poles (see 27:9; 65:3; Mic 5:14).

Verse 9

17:9 The Hivites and Amorites were members of the original population of Canaan; they were to be destroyed when the Israelites conquered the land (see Deut 20:17).

Verse 10

17:10 The Israelites had mixed faith in the Lord with elements of Baal worship. They turned from the Lord, who alone is God and will not be held alongside an idol in people’s hearts. • The term Rock refers to the Lord’s ability to provide refuge (see 26:4; 30:29; Ps 18:2, 46).

Verse 12

17:12-14 God was present with Judah during the crisis.

17:12 At times, the sea represents opposition to God (see Job 7:12; 26:12; Pss 46:3; 93:3).

Verse 13

17:13 God will silence them: The Lord is sovereign over the nations, as he is over the sea (Ps 65:7).

Verse 14

17:14 In the evening . . . by dawn: Despite frightening circumstances, Israel can have confidence in the Lord’s ability to save quickly (see 37:36-38).

Verse 1

We have here the burden of Damascus; the Chaldee paraphrase reads it, The burden of the cup of the curse to drink to Damascus in; and, the ten tribes being in alliance, they must expect to pledge Damascus in this cup of trembling that is to go round. 1. Damascus itself, the head city of Syria, must be destroyed; the houses, it is likely, will be burnt, as least the walls, and gates, and fortifications demolished, and the inhabitants carried away captive, so that for the present it is taken away from being a city, and is reduced not only to a village, but to a ruinous heap, Isa 17:1. Such desolating work as this does sin make with cities. 2. The country towns are abandoned by their inhabitants, frightened or forced away by the invaders: The cities of Aroer (a province of Syria so called) are forsaken (Isa 17:2); the conquered dare not dwell in them, and the conquerors have no occasion for them, nor did they seize them for want, but wantonness; so that the places which should be for men to live in are for flocks to lie down in, which they may do, and none will disturb nor dislodge them. Stately houses are converted into sheep-cotes. It is strange that great conquerors should pride themselves in being common enemies to mankind. But, how unrighteous soever they are, God is righteous in causing those cities to spue out their inhabitants, who by their wickedness had made themselves vile; it is better that flocks should lie down there than that they should harbour such as are in open rebellion against God and virtue. 3. The strongholds of Israel, the kingdom of the ten tribes, will be brought to ruin: The fortress shall cease from Ephraim (Isa 17:3), that in Samaria, and all the rest. They had joined with Syria in invading Judah very unnaturally; and now those that had been partakers in sin should be made partakers in ruin, and justly. When the fortress shall cease from Ephraim, by which Israel will be weakened, the kingdom will cease from Damascus, by which Syria will be ruined. The Syrians were the ring-leaders in that confederacy against Judah, and therefore they are punished first and sorest; and, because they boasted of their alliance with Israel, now that Israel is weakened they are upbraided with those boasts: "The remnant of Syria shall be as the glory of the children of Israel; those few that remain of the Syrians shall be in as mean and despicable a condition as the children of Israel are, and the glory of Israel shall be no relief or reputation to them." Sinful confederacies will be no strength, no stay, to the confederates, when God's judgments come upon them. See here what the glory of Jacob is when God contends with him, and what little reason Syria will have to be proud of resembling the glory of Jacob. (1.) It is wasted like a man in a consumption, Isa 17:4. The glory of Jacob was their numbers, that they were as the sand of the sea for multitude; but this glory shall be made thin, when many are cut off, and few left. Then the fatness of their flesh, which was their pride and security, shall was lean, and the body of the people shall become a perfect skeleton, nothing but skin and bones. Israel died of a lingering disease; the kingdom of the ten tribes wasted gradually; God was to them as a moth, Hos 5:12. Such is all the glory of this world: it soon withers, and is made thin; but thee is a far more exceeding and external weight of glory designed for the spiritual seed of Jacob, which is not subject to any such decay - fatness of God's house, which will not wax lean. (2.) It is all gathered and carried away by the Assyrian army, as the corn is carried out of the field by the husbandmen, Isa 17:5. The corn is the glory of the fields (Psa 65:13); but, when it is reaped and gone, where is the glory? The people had by their sins made themselves ripe for ruin, and their glory was as quickly, as easily, as justly, and as irresistibly, cut down and taken away, as the corn is out of the field by the husbandman. God's judgments are compared to the thrusting in of the sickle when the harvest is ripe, Rev 14:15. And the victorious army, like the careful husbandmen in the valley of Rephaim, where the corn was extraordinary, would not, if they could help it, leave an ear behind, would lose nothing that they could lay their hands on.

Verse 6

Mercy is here reserved, in a parenthesis, in the midst of judgment, for a remnant that should escape the common ruin of the kingdom of the ten tribes. Though the Assyrians took all the care they could that none should slip out of their net, yet the meek of the earth were hidden in the day of the Lord's anger, and had their lives given them for a prey and made comfortable to them by their retirement to the land of Judah, where they had the liberty of God's courts. 1. They shall be but a small remnant, a very few, who shall be marked for preservation (Isa 17:6): Gleaning grapes shall be left in it. The body of the people were carried into captivity, but here and there one was left behind, perhaps one of two in a bed when the other was taken, Luk 17:34. The most desolating judgments in this world are short of the last judgment, which shall be universal and which none shall escape. In times of the greatest calamity some are kept safe, as in times of the greatest degeneracy some are kept pure. But the fewness of those that escape supposes the captivity of the far greatest part; those that are left are but like the poor remains of an olive tree when it has been carefully shaken by the owner; if there be two or three berries in the top of the uppermost bough (out of the reach of those that shook it), that is all. Such is the remnant according to the election of grace, very few in comparison with the multitudes that walk on in the broad way. 2. They shall be a sanctified remnant, Isa 17:7, Isa 17:8. These few that are preserved are such as, in the prospect of the judgment approaching, had repented of their sins and reformed their lives, and therefore were snatched thus as brands out of the burning, or such as having escaped, and becoming refugees in strange countries, were awakened, partly by a sense of the distinguishing mercy of their deliverance, and partly by the distresses they were still in, to return to God. (1.) They shall look up to their Creator, shall enquire, Where is God my Maker, who giveth songs in the night, in such a night of affliction as this? Job 35:10, Job 35:11. They shall acknowledge his hand in all the events concerning them, merciful and afflictive, and shall submit to his hand. They shall give him the glory due to his name, and be suitably affected with his providences. They shall expect relief and succour from him and depend upon him to help them. Their eyes shall have respect to him, as the eyes of a servant to the hand of his master, Psa 123:2. Observe, It is our duty at all times to have respect to God, to have our eyes ever towards him, both as our Maker (the author of our being and the God of nature) and as the Holy One of Israel, a God in covenant with us and the God of grace; particularly, when we are in affliction, our eyes must be towards the Lord, to pluck our feet out of the net (Psa 25:15); to bring us to this is the design of his providence as he is our Maker and the work of his grace as he is the Holy One of Israel. (2.) They shall look off from their idols, the creatures of their own fancy, shall no longer worship them, and seek to them, and expect relief from them. For God will be alone regarded, or he does not look upon himself as at all regarded. He that looks to his Maker must not look to the altars, the work of his hands, but disown them and cast them off, must not retain the least respect for that which his fingers have made, but break it to pieces, though it be his own workmanship - the groves and the images; the word signifies images made in honour of the sun and by which he was worshipped, the most ancient and most plausible idolatry, Deu 4:19; Job 31:26. We have reason to account those happy afflictions which part between us and our sins, and by sensible convictions of the vanity of the world, that great idol, cool our affections to it and lower our expectations from it.

Verse 9

Here the prophet returns to foretel the woeful desolations that should be made in the land of Israel by the army of the Assyrians. 1. That the cities should be deserted. Even the strong cities, which should have protected the country, shall not be able to protect themselves: They shall be as a forsaken bough and an uppermost branch of an old tree, which has gone to decay, is forsaken of its leaves, and appears on the top of the tree, bare, and dry, and dead; so shall their strong cities look when the inhabitants have deserted them and the victorious army of the enemy pillaged and defaced them, Isa 17:9. They shall be as the cities (so it may be supplied) which the Canaanites left, the old inhabitants of the land, because of the children of Israel, when God brought them in with a high hand, to take possession of that good land, cities which they built not. As the Canaanites then fled before Israel, so Israel should now flee before the Assyrians. And herein the word of God was fulfilled, that, if they committed the same abominations, the land should spue them out, as it spued out the nations that were before them (Lev 18:28), and that as, while they had God on their side, one of them chased a thousand, so, when they had made him their enemy, a thousand of them should flee at the rebuke of one; so that in the cities should be desolation, according to the threatenings in the law, Lev 26:31; Deu 28:51. 2. That the country should be laid waste, Isa 17:10, Isa 17:11. Observe here, (1.) The sin that had provoked God to bring so great a destruction upon that pleasant land. It was for the iniquity of those that dwelt therein. "It is because thou hast forgotten the God of thy salvation and all the great salvations he has wrought for thee, hast forgotten thy dependence upon him and obligations to him, and hast not been mindful of the rock of thy strength, not only who is himself a strong rock, but who has been thy strength many a time, or thou wouldst have been sunk and broken long since." Note, The God of our salvation is the rock of our strength; and our forgetfulness and unmindfulness of him are at the bottom of all sin. Therefore have we perverted our way, because we have forgotten the Lord our God, and so we undo ourselves. (2.) The destruction itself, aggravated by the great care they took to improve their land and to make it yet more pleasant. [1.] Look upon it at the time of the seedness, and it was all like a garden and a vineyard; that pleasant land was replenished with pleasant plants, the choicest of its own growth; nay, so nice and curious were the inhabitants that, not content with them, they sent to all the neighbouring countries for strange slips, the more valuable for being strange, uncommon, far-fetched, and dear-bought, though perhaps they had of their own not inferior to them. This was an instance of their pride and vanity, and (that ruining error) their affection to be like the nations. Wheat, and honey, and oil were their staple commodities (Eze 27:17); but, not content with these, they must have flowers and greens with strange names imported from other nations, and a great deal of care and pains must be taken by hot-beds to make these plants to grow; the soil must be forced, and they must be covered with glasses to shelter them, and early in the morning the gardeners must be up to make the seed to flourish, that it may excel those of their neighbours. The ornaments of nature are not to be altogether slighted, but it is a folly to be over-fond of them, and to bestow more time, and cost, and pains about them than they deserve, as many do. But here this instance seems to be put in general for their great industry in cultivating their ground, and their expectations from it accordingly; they doubt not but their plants will grow and flourish. But, [2.] Look upon the same ground at the time of harvest, and it is all like a wilderness, a dismal melancholy place, even to the spectators, much more to the owners; for the harvest shall be a heap, all in confusion, in the day of grief and of desperate sorrow. The harvest used to be a time of joy, of singing and shouting (Isa 16:10); but this harvest the hungry eat up (Job 5:5), which makes it a day of grief, and the more because the plants were pleasant and costly (Isa 17:10) and their expectations proportionably raised. The harvest had sometimes been a day of grief, if the crop was thin and the weather unseasonable; and yet in that case there was hope that the next would be better. But this shall be desperate sorrow, for they shall see not only this year's products carried off, but the property of the ground altered and their conquerors lords of it. The margin reads it, The harvest shall be removed (into the enemy's country or camp, Deu 28:33) in the day of inheritance (when thou thoughtest to inherit it), and there shall be deadly sorrow. This is a good reason why we should not lay up our treasure in those things which we may so quickly be despoiled of, but in that good part which shall never be taken away from us.

Verse 12

These verses read the doom of those that spoil and rob the people of God. If the Assyrians and Israelites invade and plunder Judah, if the Assyrian army take God's people captive and lay their country waste, let them know that ruin will be their lot and portion. They are here brought in, 1. Triumphing over the people of God. They relied upon their numbers. The Assyrian army was made up out of divers nations: it was the multitude of many people (Isa 17:12), by which weight they hoped to carry the cause. They were very noisy, like the roaring of the seas; they talked big, hectored, and threatened, to frighten God's people from resisting them, and all their allies from sending in to their aid. Sennacherib and Rabshakeh, in their speeches and letters, made a mighty noise to strike a terror upon Hezekiah and his people; the nations that followed them made a rushing like the rushing of many waters, and those mighty ones, that threaten to bear down all before them and carry away every thing that stands in their way. The floods have lifted up their voice, have lifted up their waves; such is the tumult of the people, and the heathen, when they rage, Psa 2:1; Psa 93:3. 2. Triumphed over by the judgments of God. They thought to carry their point by dint of noise; but woe to them (Isa 17:12), for he shall rebuke them, that is, God shall, one whom they little think of, have no regard to, stand in no awe of; he shall give them a check with an invisible hand, and then they shall flee afar off. Sennacherib, and Rabshakeh, and the remains of their forces, shall run away in a fright, and shall be chased by their own terrors, as the chaff of the mountains which stand bleak before the wind, and like a rolling thing before the whirlwind, like thistle-down (so the margin); they make themselves as chaff before the wind (Psa 35:5) and then the angel of the Lord (as it follows there), the same angel that slew many of them, shall chase the rest. God will make them like a wheel, or rolling thing, and then persecute them with his tempest and make them afraid with his storm, Psa 83:13, Psa 83:15. Note, God can dispirit the enemies of his church when they are most courageous and confident, and dissipate them when they seem most closely consolidated. This shall be done suddenly (Isa 17:14): At evening-tide they are very troublesome, and threaten trouble to the people of God; but before the morning they are not. At sleeping time they are cast into a deep sleep, Psa 26:5, Psa 26:6. It was in the night that the angel routed the Assyrian army. God can in a moment break the power of his church's enemies, even when it appears most formidable; and this is written for the encouragement of the people of God in all ages, when they find themselves an unequal match for their enemies; for this is the portion of those that spoil us, they shall themselves be spoiled. God will plead his church's cause, and those that meddle do it to their own hurt.

Verse 2

cities of Aroer—that is, the cities round Aroer, and under its jurisdiction [GESENIUS]. So "cities with their villages" (Jos 15:44); "Heshbon and all her cities" (Jos 13:17). Aroer was near Rabbahammon, at the river of Gad, an arm of the Jabbok (Sa2 24:5), founded by the Gadites (Num 32:34).

for flocks— (Isa 5:17).

Verse 3

fortress . . . cease—The strongholds shall be pulled down (Samaria especially: Hos 10:14; Mic 1:6; Hab 1:10).

remnant of Syria—all that was left after the overthrow by Tiglath-pileser (Kg2 16:9).

as the glory of . . . Israel—They shall meet with the same fate as Israel, their ally.

Verse 4

glory of Jacob—the kingdom of Ephraim and all that they rely on (Hos 12:2; Mic 1:5).

fatness . . . lean—(See on Isa 10:16).

Verse 5

harvestman, &c.—The inhabitants and wealth of Israel shall be swept away, and but few left behind just as the husbandman gathers the corn and the fruit, and leaves only a few gleaning ears and grapes (Kg2 18:9-11).

with his arm—He collects the standing grain with one arm, so that he can cut it with the sickle in the other hand.

Rephaim—a fertile plain at the southwest of Jerusalem toward Beth-lehem and the country of the Philistines (Sa2 5:18-22).

Verse 6

in it—that is, in the land of Israel.

two or three . . . in the top—A few poor inhabitants shall be left in Israel, like the two or three olive berries left on the topmost boughs, which it is not worth while taking the trouble to try to reach.

Verse 7

look to his Maker—instead of trusting in their fortresses— (Isa 17:3; Mic 7:7).

Verse 8

groves—A symbolical tree is often found in Assyrian inscriptions, representing the hosts of heaven ("Saba"), answering to Ashteroth or Astarte, the queen of heaven, as Baal or Bel is the king. Hence the expression, "image of the grove," is explained (Kg2 21:7).

images—literally, "images to the sun," that is, to Baal, who answers to the sun, as Astarte to the hosts of heaven (Kg2 23:5; Job 31:26).

Verse 9

forsaken bough—rather "the leavings of woods," what the axeman leaves when he cuts down the grove (compare Isa 17:6).

which they left because of—rather, "which (the enemies) shall leave for the children of Israel"; literally, "shall leave (in departing) from before the face of the children of Israel" [MAURER]. But a few cities out of many shall be left to Israel, by the purpose of God, executed by the Assyrian.

Verse 10

forgotten . . . God of . . . salvation . . . rock— (Deu 32:15, Deu 32:18).

plants—rather, "nursery grounds," "pleasure-grounds" [MAURER].

set in—rather, "set them," the pleasure-grounds.

strange slips—cuttings of plants from far, and therefore valuable.

Verse 11

In the day . . . thy plant—rather, "In the day of thy planting" [HORSLEY].

shalt . . . make . . . grow—MAURER translates, "Thou didst fence it," namely, the pleasure-ground. The parallel clause, "Make . . . flourish," favors English Version. As soon as thou plantest, it grows.

in the morning—that is, immediately after; so in Psa 90:14, the Hebrew, "in the morning," is translated "early."

but . . . shall be a heap—rather, "but (promising as was the prospect) the harvest is gone" [HORSLEY].

in . . . day of grief—rather, "in the day of (expected) possession" [MAURER]. "In the day of inundation" [HORSLEY].

of desperate sorrow—rather, "And the sorrow shall be desperate or irremediable." In English Version "heap" and "sorrow" may be taken together by hendiadys. "The heap of the harvest shall be desperate sorrow" [ROSENMULLER].

The connection of this fragment with what precedes is: notwithstanding the calamities coming on Israel, the people of God shall not be utterly destroyed (Isa 6:12-13); the Assyrian spoilers shall perish (Isa 17:13-14).

Verse 12

SUDDEN DESTRUCTION OF A GREAT ARMY IN JUDEA (namely that of the Assyrian Sennacherib), AND ANNOUNCEMENT OF THE EVENT TO THE ETHIOPIAN AMBASSADORS. (Isa. 17:12-18:7)

Woe . . . multitude—rather, "Ho (Hark)! a noise of," &c. The prophet in vision perceives the vast and mixed Assyrian hosts (Hebrew, "many peoples," see on Isa 5:26): on the hills of Judah (so "mountains," Isa 17:13): but at the "rebuke" of God, they shall "flee as chaff."

to the rushing . . . that make—rather, "the roaring . . . roareth" (compare Isa 8:7; Jer 6:23).

Verse 13

shall . . . shall—rather, "God rebuketh (Psa 9:5) them, and they flee—are chased"; the event is set before the eyes as actually present, not future.

chaff of . . . mountains—Threshing floors in the East are in the open air on elevated places, so as to catch the wind which separates the chaff from the wheat (Psa 88:13; Hos 13:3).

rolling thing—anything that rolls: stubble.

Verse 14

eventide . . . before morning—fulfilled to the letter in the destruction "before morning" of the vast host that "at eveningtide" was such a terror ("trouble") to Judah; on the phrase see Psa 90:6; Psa 30:5.

he is not—namely, the enemy.

us—the Jews. A general declaration of the doom that awaits the foes of God's people (Isa 54:17).

Isaiah announces the overthrow of Sennacherib's hosts and desires the Ethiopian ambassadors, now in Jerusalem, to bring word of it to their own nation; and he calls on the whole world to witness the event (Isa 18:3). As Isa 17:12-14 announced the presence of the foe, so Isa 18:1-7 foretells his overthrow.

Next: Isaiah Chapter 18