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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 17:6–8.
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.
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 17:6 presents a stark prophetic image of divine judgment upon Damascus and the Northern Kingdom of Israel (Ephraim), yet it simultaneously hints at a preserving grace. Through powerful agricultural metaphors—the meager remnants of a grape harvest and the few olives left after a thorough shaking—the verse vividly illustrates a comprehensive desolation that will befall these nations, signifying a severe reduction in population and resources, while subtly introducing the theme of a small, divinely preserved remnant.
Context
Literary Context
Isaiah 17 is a distinct oracle within the larger collection of "oracles against the nations" (chapters Isaiah 13-23), specifically targeting Damascus (Syria) and Ephraim (the Northern Kingdom of Israel). The preceding verses (Isaiah 17:1-5) detail the utter destruction of Damascus and the severe weakening of Ephraim, describing cities becoming desolate ruins and their glory fading like a harvested field. Verse 6 intensifies this imagery, providing a tangible and agricultural illustration of the extent of this impending desolation. It acts as a bridge, transitioning from the general pronouncements of ruin to the specific, almost numerical, scarcity of survivors. The subsequent verses (Isaiah 17:7-11) then shift focus to the spiritual reasons for the judgment—idolatry and a failure to trust in God—and the ultimate hope that a remnant will turn back to their Creator.
Historical & Cultural Context
This prophecy is situated in the turbulent late 8th century BCE, a period dominated by the rising Assyrian Empire. Syria (Damascus) and Israel (Ephraim) had formed the Syro-Ephraimite coalition, attempting to resist Assyrian expansion and compel Judah to join them, as recounted in Isaiah 7. This alliance, built on human strength rather than divine trust, was condemned by the LORD. The agricultural metaphors in Isaiah 17:6—gleaning grapes and shaking olive trees—would have resonated deeply with an agrarian society. Gleaning was a common, legally mandated practice in ancient Israel, where a portion of the harvest was to be left for the poor and sojourners (Leviticus 19:9-10). The imagery thus evokes a scene of extreme scarcity, even beyond what was typically left for the needy, emphasizing the severity of the judgment and the thoroughness of God's hand in bringing it about.
Key Themes
Isaiah 17:6 profoundly contributes to several core themes prevalent throughout Isaiah's prophecy. Firstly, it underscores the theme of Divine Judgment, demonstrating God's sovereign authority over all nations and His righteous response to their sin, particularly idolatry and political apostasy. The thoroughness of the desolation, though not absolute, highlights the severity of God's wrath against unfaithfulness and reliance on human power. Secondly, the verse introduces and reinforces the crucial theme of the Remnant. Despite the widespread destruction, the mention of "two or three berries" or "four or five" indicates that judgment is not total annihilation; a small portion will survive. This concept of a remnant—a faithful few preserved by God's grace—is central to Isaiah's message, offering a glimmer of hope amidst pronouncements of doom, as seen in passages like Isaiah 10:20-22. Finally, the employment of Agricultural Metaphors serves as a potent literary and theological device in prophetic literature, effectively communicating the nature of God's actions. Here, the harvest imagery conveys the comprehensive and inescapable nature of God's judgment, much like a farmer meticulously gathers his crops, leaving only the most difficult or insignificant behind, a motif also found in Amos 9:9.
Exposition and Analysis
Key Word Analysis
This term refers to the few grapes or grape-gleanings left behind after the main harvest. It specifically denotes the sparse remainder, often reserved for the poor according to Israelite law. In this context, it vividly illustrates the extreme scarcity of survivors or resources after God's judgment, emphasizing a thorough, almost complete, desolation.
This word describes the act of beating or shaking an olive tree to dislodge its fruit. This action is typically thorough to maximize the yield. Here, it underscores the comprehensive and decisive nature of the divine judgment, implying that every effort will be made to remove the "fruit" (people, prosperity) from the land, leaving only a negligible amount.
This term is an oracle or divine utterance, often used to introduce a direct declaration from God. Its inclusion here, followed by "the LORD God of Israel" (H3068, H430, H3478), powerfully asserts the divine authority and certainty behind the prophecy. It signifies that this is not merely a human prediction but a binding decree from the sovereign God who governs all nations.
Verse Breakdown
"Yet gleaning grapes shall be left in it"
This opening clause immediately establishes a scene of profound scarcity. "Gleaning grapes" (Heb. ʻôlêlâh) are the few, often overlooked, grapes remaining after the primary harvest has been meticulously gathered. The phrase implies that the land, or the people, will be so thoroughly stripped that only a minimal, almost negligible, portion will remain, akin to what is left for gleaners. This signifies a severe, but not absolute, desolation.
"as the shaking of an olive tree"
This introduces a powerful simile, comparing the impending desolation to the process of harvesting olives. Olive trees were typically harvested by beating or shaking their branches to dislodge the fruit. This method, especially when done thoroughly, leaves very few olives behind, reinforcing the image of a comprehensive and devastating judgment that meticulously removes the "fruit" (people, prosperity) from the land.
"two or three berries in the top of the uppermost bough"
This specific quantification further emphasizes the extreme scarcity. The "uppermost bough" (Heb. ʼâmîyr) refers to the highest, most difficult-to-reach branches. The "two or three berries" (Heb. gargar) are the last, most inaccessible fruits, signifying that only a tiny, insignificant number of people or resources will survive the judgment, representing a mere fraction of the original abundance.
"four or five in the outmost fruitful branches thereof"
This parallel phrase continues the imagery of extreme scarcity, using slightly different numbers and location ("outmost fruitful branches" - Heb. çâʻîyph from pârâh, indicating productive but still remote parts of the tree). The slight variation in numbers (two/three vs. four/five) might suggest a slightly larger, but still minuscule, number in other difficult-to-reach areas, collectively painting a picture of overwhelming loss and depletion. This reinforces the idea of a remnant, however small.
"saith the LORD God of Israel"
This concluding declaration serves as a divine imprimatur, authenticating the prophecy. It underscores that this severe judgment is not a random event or a human prediction, but a certain and deliberate decree from the sovereign God of the covenant, the one who is faithful to His promises, both of blessing and of judgment, and who holds ultimate authority over all nations.
Literary Devices
Isaiah 17:6 is exceptionally rich in Imagery and masterfully employs Simile to convey its message. The entire verse functions as an extended simile, comparing the impending judgment and desolation of Damascus and Ephraim to the meticulous and thorough process of harvesting grapes and olives. The explicit phrase "as the shaking of an olive tree" clearly marks this comparison. The specific numerical quantities, "two or three berries" and "four or five," serve as a form of Merism or Synecdoche, representing an extremely small, almost negligible, quantity, thereby emphasizing the severity of the reduction. This numerical precision, while not literal, functions as a powerful Understatement to stress the extreme scarcity of survivors. The vivid agricultural scene creates a strong sensory experience, allowing the audience to viscerally grasp the extent of the devastation, yet it also subtly introduces the profound theological theme of a preserved Remnant, however small.
Theological and Thematic Connections
Isaiah 17:6 profoundly articulates God's unwavering justice and sovereignty over all nations, not just Israel. It reveals that divine judgment, while severe and comprehensive, is often not absolute annihilation, but rather a sifting process that leaves a remnant. This concept highlights God's faithfulness to His covenant promises, even amidst widespread apostasy, as He preserves a core group through whom His redemptive purposes will continue. The agricultural metaphors underscore the thoroughness of God's work, whether in judgment or in restoration, demonstrating His meticulous control over history and His determination to purify His people. This verse thus serves as a stark warning against idolatry and self-reliance, while simultaneously offering a glimmer of hope in God's preserving grace.
Reflection and Application
Isaiah 17:6 serves as a powerful and sobering reminder of the profound consequences of turning away from God and relying on human strength or idolatrous practices. It compels us to examine our own lives and societies, prompting us to honestly ask where our trust truly lies. Are we building our security on fleeting alliances, material possessions, or cultural trends, or are we deeply rooted in the unchanging truth and sovereign power of God? The vivid imagery of a severe harvest, leaving only a sparse remnant, should instill a healthy fear of the Lord and a deep respect for His righteous judgment. Yet, even within this somber prophecy, there is a profound message of hope: God, in His infinite mercy, always preserves a remnant. This reminds us that even in times of widespread spiritual decline, economic hardship, or societal upheaval, God's faithful few will endure. It encourages us to strive to be part of that faithful remnant, living lives of dependence on Him, knowing that His ultimate redemptive purposes will prevail, regardless of the world's chaos.
Questions for Reflection
FAQ
What is the significance of the agricultural imagery in Isaiah 17:6?
The agricultural imagery of "gleaning grapes" and "shaking of an olive tree" is highly significant, serving as a vivid simile to describe the thoroughness and severity of God's impending judgment. In ancient Israel, gleaning was the practice of gathering the few grapes or olives left after the main harvest, often reserved for the poor and sojourners as mandated by Mosaic Law (Leviticus 19:9-10). By stating that only "gleaning grapes" or "two or three berries" remain, the prophet emphasizes that the desolation will be so complete that very few people or resources will survive, far less than even what was typically left for the needy. This underscores that the judgment is comprehensive and meticulous, leaving behind only a sparse, almost negligible, remnant. This imagery would have been immediately understood by an agrarian society, powerfully conveying the extent of the impending destruction and the divine hand behind it.
Christ-Centered Fulfillment
While Isaiah 17:6 directly describes a historical judgment on ancient nations, its underlying theological principles find profound Christ-centered fulfillment. The concept of a "remnant" preserved through judgment points forward to God's ultimate redemptive plan in Christ. Just as a few berries remained on the bough, so too, out of a world under the judgment of sin, God preserves a spiritual remnant—those chosen in Christ before the foundation of the world (Ephesians 1:4). Jesus Himself spoke of a "narrow gate" and a "hard way" that leads to life, with "few who find it" (Matthew 7:13-14), echoing the scarcity implied in Isaiah's prophecy. Furthermore, the thoroughness of the judgment foreshadows the ultimate and decisive judgment that will be executed by Christ at His second coming, when He will separate the righteous from the wicked (Matthew 25:31-46). Yet, it is through Christ's atoning sacrifice on the cross that this remnant is saved from the fullness of divine wrath, demonstrating God's mercy triumphing over judgment (Romans 5:8). Thus, Isaiah 17:6, though a prophecy of ancient doom, subtly prefigures the divine sifting and the gracious preservation of God's people in and through the person and work of Jesus Christ, the true "Lamb of God who takes away the sin of the world!" (John 1:29).