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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 17:1–5.
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.
Historical interpretation
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By this it is clearly promised that the glory of Israel and all her riches will be taken away, and only a few, who like the few berries on an olive branch can be counted easily, will be left. These are the ones who believe in the Lord. Just after this there is a prophecy of the entire human race turning away from the error of idolatry and recognizing the God of Israel.
(Verse 5, 6.) And it shall be like one gathering in the harvest what remains, and his arm shall gather the ears: and it shall be like one seeking the ears in the Valley of Raphaim. And there shall be left in it like a cluster of grapes, and like the beating of olives of two or three olive trees at the top of the branch, or four or five on its fruitful heights, says the Lord God of Israel. Those who understand the present devastation of Damascus under the Roman kingdom, contend that these things are signified about the Apostles, that just as few ears of wheat and olives usually remain in the field or on the trees, so the remnant of Israel shall be saved; especially because it follows: On that day, man shall turn to his maker, and his eyes shall look to the Holy One of Israel, that is, to Christ. Two olives, and three, and four, and five, are interpreted as the fourteen Apostles, that is, the twelve who were chosen, and the thirteenth James, who is called the brother of the Lord; Paul also, the Apostle, the vessel of election (Acts 7). However, those who think that what was said is accomplished during the time of the Assyrians, want this to be understood, that under the Assyrian captivity Damascus was not completely destroyed, but some were transferred to Cyrene, and the other part of the worshipers of the land was left behind, which was also destroyed later by the Babylonian ravages: until it was restored again under the Macedonians and the Ptolemies, and in the coming of Christ it was indeed a city, but not of such power as it had been before. And there will be so few senses left in Damascus as there usually remain few ears of grain in the broad and mighty valley of Raphaim that the poor gather, or few olives left in the olive tree that have escaped the scrutiny of the harvester.
(Verse 4-6) And in that day, the glory of Jacob shall fade, and the fat of his flesh shall waste away. And it shall be like the gleaning of a harvest, what remains, and his arm shall gather the ears of grain, and it shall be like one seeking grain in the valley of Rephaim. And he shall be left like a cluster of grapes, like the shaking of an olive tree, with two or three berries on the top of the branch, or four or five on its fruitful branches, says the Lord God of Israel. After the remnants of Syria had been, just as once had been the glory of the sons of Israel, and their salvation had been given to the nations by their transgression, then all the glory of the Jews will be diminished, with which they were glorious in the entire world, and their plump flesh will waste away, lacking prophets, signs and wonders, the present help of God, and the dignity of the priesthood: but the whole body of their nation will wither away and be reduced to nothing. And when it is said of the calling of the Gentiles, 'The harvest is great, but the laborers are few' (Matthew 9), those poor people will gather the remnants of the harvest, which have been saved through the Apostles, and will gather the very rare grains, not from mountains and high places, but in the valley of Raphaim, that is, in the lowliness of letters. And consider that Raphaim, which is interpreted as giants, means the Pharisees and Scribes, just as Ephraim means above. Finally, the Seventy translated the valley of Raphaim as the hard valley, in order to express the hardness of the Jewish heart. Those who are chosen because of their humility are like grain on the threshing floor and grapes in the vineyard, that are saved: and like the shaking of the olive tree, whether two, three, four or five olives. For when the stroke of the Jewish people came, that olive tree of the people of Israel, which under Moses had six hundred thousand armed men (Num. 26), and under David, counted by Joab, an innumerable people (2 Sam. 24), could hardly offer a few fruits to the Lord and Savior: Paul and Barnabas two olives, and Peter and James, and John (Acts 13), who also saw the transfigured Lord on the mountain and deserved to go with the Lord to the house of the synagogue official's daughter (Matt. 17). But four and five olives make up the remaining nine Apostles, in whom Matthias took the place of the treacherous Judas, who, for some unknown reason, was separated into four and five olives, in order to demonstrate the number of the Gospels and the volumes of the Law within themselves, as if they were proclaimers of both Instruments (Acts 1).
Those who trust in idols are foolish. Idols are their own creations, things they made with their own hands, but they turn around and say, “These idols are our creators.” How can these people say that something they made is their creator? Moreover, they guard their idols, so that they will not be stolen by thieves. What foolishness! If idols cannot guard and protect themselves, how can they guard and save others?
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Summary
Isaiah 17:5 employs a powerful agricultural simile to vividly portray the comprehensive and severe nature of God's impending judgment, primarily directed against Damascus (Syria) and Ephraim (the northern kingdom of Israel). The verse depicts this divine reckoning as a meticulous and exhaustive harvest, where every last stalk and ear of grain is gathered, even from the most fertile and abundant regions like the Valley of Rephaim. This imagery underscores the absolute thoroughness of the desolation, signifying a complete stripping away of prosperity and population as a consequence of their apostasy and reliance on human strength rather than the Lord.
Context
Literary Context
Isaiah 17:5 is embedded within a prophetic oracle (Isaiah 17:1-14) that primarily foretells the downfall of Damascus, the capital of Aram (Syria), and its ally, Ephraim, the northern kingdom of Israel. The preceding verses (Isaiah 17:1-3) declare the utter destruction of Damascus and the severe diminishing of Ephraim's strength, likening it to the fading glory of Jacob. Verse 4 further emphasizes this reduction, comparing Ephraim's glory to a wasting body. Verse 5 then deepens this imagery of thorough depletion by introducing the harvest metaphor, illustrating the extreme extent of the judgment. The subsequent verses (Isaiah 17:6-8) offer a glimmer of hope for a small remnant and explicitly state the reason for judgment: their failure to remember God, the rock of their salvation. The chapter concludes with a depiction of the futility of their trust in human alliances and their ultimate desolation, highlighting the swift and overwhelming nature of divine wrath.
Historical & Cultural Context
This prophecy is most likely situated during the Syro-Ephraimite War (c. 734-732 BC), a period when King Rezin of Aram and King Pekah of Israel formed an alliance against Judah, attempting to compel King Ahaz of Judah to join their anti-Assyrian coalition. Instead of trusting in the Lord, King Ahaz appealed to Assyria for military intervention, a decision chronicled in Isaiah 7:1-9. This appeal ultimately led to the Assyrian conquest of Damascus in 732 BC and the subsequent weakening and eventual fall of the northern kingdom of Israel in 722 BC. The agricultural imagery of harvesting was profoundly resonant in ancient Israel, an agrarian society where the annual harvest was not merely an economic activity but a matter of survival and a common metaphor for divine blessing or judgment. The "valley of Rephaim" (Hebrew: Emek Rephaim) was a well-known, highly fertile plain located southwest of Jerusalem, celebrated for its abundant grain yields. Its specific mention here signifies that even the most prosperous and productive areas, representing the height of Israel's strength and abundance, would not escape the comprehensive and devastating judgment.
Key Themes
The central theme in Isaiah 17:5, and indeed throughout the entire chapter, is the Divine Judgment and Desolation that God brings upon nations that rebel against Him. The harvest metaphor powerfully conveys the thoroughness of God's judgment, which will sweep through the land, leaving little behind, much like a meticulous reaper. This judgment is a direct consequence of the nations' Idolatry and Apostasy, as highlighted later in the chapter where Israel is condemned for forgetting "the God of their salvation" and relying on human alliances and military might rather than the Lord (Isaiah 17:10). The passage also underscores the Sovereignty of God, demonstrating that no human power, perceived prosperity, or strategic alliance can withstand His ultimate decree. The imagery of the harvest, while often associated with blessing and provision in biblical literature (e.g., Genesis 8:22), is here transformed into a chilling symbol of divine wrath, a common prophetic motif for judgment (e.g., Joel 3:13).
Exposition and Analysis
Key Word Analysis
This term refers to the one who cuts or gathers the harvest, a reaper. In this prophetic context, the "harvestman" personifies the agent of God's judgment, whether God Himself or the instruments He uses (like the Assyrian army). The image emphasizes the deliberate, systematic, and efficient nature of the impending desolation, where the land and its inhabitants are "reaped" with precision, leaving nothing of value behind.
The "arm" (or foreleg of an animal) symbolizes strength, power, and the instrument of action. When the harvestman reaps "with his arm," it conveys a laborious, personal, and exhaustive effort. Figuratively, it points to the mighty power and force of God executing His judgment. It signifies that the divine action is not passive or distant, but an active, powerful exertion that will leave no part of the land untouched by its devastating effects.
This verb primarily means "to pick up" or "to glean," often referring to the meticulous collection of remaining stalks or ears after the main harvest. Its use in the second part of the verse, "he that gathereth ears in the valley of Rephaim," suggests an extreme thoroughness. It implies that the judgment will be so complete that even the smallest remnants of prosperity, population, or strength will be meticulously swept away, akin to gleaning every last ear from a field, leaving it utterly bare.
Verse Breakdown
"And it shall be as when the harvestman gathereth the corn,"
This opening clause establishes the primary simile, comparing the coming divine judgment to the familiar and comprehensive process of harvesting. The "harvestman" represents the agent of this judgment (God or His chosen instrument), and "gathering the corn" signifies the systematic removal or destruction of the people and their resources, much like a crop is collected from a field.
"and reapeth the ears with his arm;"
This phrase elaborates on the thoroughness and intensity of the harvest. "Reaping the ears with his arm" emphasizes the physical, laborious, and complete nature of the work. It implies that the harvest of judgment is not partial or haphazard but a deliberate and exhaustive collection, leaving nothing of value or sustenance behind. This highlights the severity and totality of the impending desolation.
"and it shall be as he that gathereth ears in the valley of Rephaim."
This final clause intensifies the imagery of thoroughness by specifying a renowned location. The Valley of Rephaim was famous for its exceptional fertility and abundant harvests. The act of "gathering ears" (gleaning) in such a productive valley signifies that even in the most prosperous, abundant, and seemingly secure places, the judgment will be so complete that every last remnant, every "ear," will be meticulously collected, leaving the land utterly desolate and stripped bare.
Literary Devices
Isaiah 17:5 is profoundly enriched by its use of several potent literary devices that amplify its message of comprehensive judgment. The most prominent device is Simile, explicitly introduced by the phrases "it shall be as when..." and "and it shall be as he that...". This comparison draws a direct parallel between the impending divine judgment and the familiar, thorough process of an agricultural harvest, creating a vivid and easily understood mental image for the audience. The entire harvest scenario functions as a powerful Metaphor for divine judgment, where the act of collecting grain symbolizes the sweeping away of a people, their prosperity, and their very existence. The detailed description, particularly "reapeth the ears with his arm" and "gathereth ears" even in the exceptionally fertile Valley of Rephaim, suggests Hyperbole, emphasizing the extreme and near-total devastation that will occur, leaving virtually nothing behind. The "Valley of Rephaim" itself serves as a significant Symbolism or Allusion, representing a place of unparalleled abundance, strength, and security. By stating that even this most fertile valley will be thoroughly gleaned, the prophet underscores that no place, however prosperous or seemingly secure, will escape God's comprehensive and inescapable judgment.
Theological and Thematic Connections
Isaiah 17:5 powerfully articulates the theological truth of God's sovereign justice and the inevitable, comprehensive consequences of national apostasy. It reveals that when God's judgment falls, it is not superficial or partial but meticulously thorough, reaching into every corner of a nation's life, even its most abundant and seemingly secure areas. The harvest imagery, typically associated with blessing, provision, and the ingathering of good, is here inverted to signify a thorough reaping of judgment, a direct consequence of their idolatry and reliance on human alliances rather than the Lord. This passage serves as a stark and sobering reminder that God is not to be trifled with; His decrees of judgment are executed with meticulous precision and overwhelming power, leaving no stone unturned and no remnant untouched by His righteous hand.
Reflection and Application
Isaiah 17:5, with its stark imagery of a comprehensive harvest of judgment, offers profound and enduring lessons for believers today. It reminds us that God's justice is not a theoretical concept but a reality that manifests in history, often through the consequences of human choices and the rise and fall of nations. While we live in an era of grace and are under the new covenant, the underlying principle remains: persistent rebellion against God, a turning to idols (whether literal or metaphorical, such as wealth, power, or self-sufficiency), and reliance on worldly security over divine trust will ultimately lead to desolation, whether personal or societal. This passage calls us to a deep and honest examination of our own lives and priorities, urging us to place our faith, security, and hope solely in God, not in material wealth, human power, fleeting alliances, or perceived abundance. It challenges us to live in alignment with His will, understanding that true prosperity and lasting peace are found only in Him, and that every action, like a seed sown, will eventually yield a harvest—whether of blessing or consequence.
Questions for Reflection
FAQ
Why is the "valley of Rephaim" specifically mentioned in this verse?
The mention of the "valley of Rephaim" (Hebrew: Emek Rephaim) is highly significant because it was a famously fertile and productive agricultural plain located southwest of Jerusalem. It was renowned for yielding abundant grain harvests, often associated with prosperity and strength. By specifically stating that the "harvestman" would gather ears even from this valley, Isaiah emphasizes the absolute and comprehensive nature of the impending judgment. It means that no place, however prosperous, abundant, or seemingly secure, would escape the thorough desolation. It underscores that the judgment would not be partial but would sweep through every part of the land, leaving nothing of value behind, even from the most fruitful regions. This detail heightens the sense of utter devastation and the completeness of God's righteous judgment against nations that had turned from Him, demonstrating that even their greatest strengths and resources would be stripped away.
Christ-Centered Fulfillment
While Isaiah 17:5 speaks of a devastating harvest of judgment upon rebellious nations, its imagery finds profound Christ-centered fulfillment and transformation in the New Testament. Jesus Himself frequently employed harvest metaphors, but with a dual significance: both for the ingathering of souls into His kingdom and for the final separation and judgment of humanity. He speaks of the "harvest" as ripe for the gospel, urging His disciples to pray for laborers because "the fields are white for harvest" (John 4:35), indicating a gracious gathering for salvation. However, Christ also embodies the ultimate "harvestman" of judgment. John the Baptist prophesied that Jesus would come with His "fan in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire" (Matthew 3:12). This echoes the thoroughness of the harvest in Isaiah 17:5, but now the judgment is definitively placed in the hands of the Son, to whom the Father has committed all judgment (John 5:22). Ultimately, the harvest of judgment culminates in Christ's glorious return, where He, as the one "like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle," reaps the harvest of the earth, both the righteous and the wicked, casting the latter into the great winepress of God's wrath (Revelation 14:14-20). Thus, the ancient prophecy of a thorough divine reckoning finds its ultimate and personal fulfillment in the person and work of Jesus Christ, who is both the gracious gatherer of His people and the righteous, all-powerful judge of all the earth.