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Syria and Ephriam were confederate against Judah (Isa 7:1, Isa 7:2), and, they being so closely linked together in their counsels, this chapter, though it be entitled "the burden of Damascus" (which was the head city of Syria), reads the doom of Israel too. I. The destruction of the strong cities both of Syria and Israel is here foretold (Isa 17:1-5 and Isa 17:9-11). II. In the midst of judgment mercy is remembered to Israel, and a gracious promise made that a remnant should be preserved from the calamities and should get good by them (Isa 17:6-8). III. The overthrow of the Assyrian army before Jerusalem is pointed at (Isa 17:12-14). In order of time this chapter should be placed next after ch. 9, for the destruction of Damascus, here foretold, happened in the reign of Ahaz, Kg2 16:9.

INTRODUCTION TO ISAIAH 17 This chapter contains a prophecy of the ruin of Syria and Israel, the ten tribes; who were in alliance; and also of the overthrow of the Assyrian army, that should come against Judah. The destruction of Damascus, the metropolis of Syria, and of other cities, is threatened, Isa 17:1 yea, of the whole kingdom of Syria, together with Ephraim or the ten tribes, and Samaria the head of them, Isa 17:3 whose destruction is expressed by various similes, as by thinness and leanness, and by the reaping and gathering of corn, Isa 17:4 and yet a remnant should be preserved, compared to gleaning gapes, and a few berries on an olive tree, who should look to the Lord, and not to idols, Isa 17:6 and the reason of the desolation of their cities, and of their fields and vineyards, was their forgetfulness of the Lord, Isa 17:9 and the chapter is closed with a prophecy of the defeat of the Assyrian army, who are compared for their multitude and noise to the seas, and to mighty waters, and the noise and rushing of them, Isa 17:12 and yet should be, at the rebuke of God, as chaff, or any small light thing, before a blustering wind, Isa 17:13 and who, in the evening, would be a trouble to the Jews, and be dead before morning; which was to be the portion of the spoilers and plunderers of the Lord's people, Isa 17:14.

And it shall be as when the harvestman gathereth the corn,.... The "standing" corn, as in the Hebrew text: "and reapeth the ears with his arm"; or "his arm reaps the ears" (o); that is, with one hand he gathers the standing corn into his fist, and then reaps it with his other arm; and just so it should be with the people of Israel: they were like a field of standing corn, for number, beauty, and glory; the Assyrian was like a harvestman, who laid hold upon them, and cut them down, as thick and as numerous as they were, just as a harvestman cuts down the corn, and with as much ease and quick dispatch; they being no more able to stand before him than a field of corn before the reaper! this was done both by Tilgathpilneser, Kg2 15:29 and by Shalmaneser, Kg2 17:6 kings of Assyria: and it shall be as he that gathereth ears in the valley of Rephaim; the Targum renders it, "the valley of giants.'' and so it is translated, Jos 15:8 mention is made of it in Sa2 5:18 it was a valley not far from Jerusalem, as Josephus (p) says; who also calls it the valley of the giants: it is thought to have been a very fruitful place, where the ears of corn were very large and heavy, and so great care was taken in gathering and gleaning that none be lost: wherefore, as the former simile signifies the carrying off the people of Israel in great numbers by the above kings, this may signify, as some have thought, either the picking up of those that fled without, or the gleaning of them in after times by Esarhaddon, Ezr 4:2. (o) "et brachium ejus spicas demeteret", Junius & Tremellius; "demetit", Piscator, &c. (p) Antiqu. l. 7. c. 4. sect. 1.

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 5) 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 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.

As to the first, he sets out scarcity of ears of corn after the harvest, which are gathered by the harvester himself, and thus, the scarcity of the remnant of the ten tribes, shall be as when someone gathers in the harvest that which remains from the first reaping, and, from those gathered, his arm shall pick out the ears of corn, that is, collect them. And this one who gathers was Ezechias, who called together the remnant of the ten tribes, as is written in 2 Chronicles 30. Or also those which are gathered by someone poor, like it says in Ruth 2:3: I will go into the field to glean the ears of corn; and as to this, he says: it shall be as he that seeks ears in the vale of Raphaim, a certain valley which is very fertile.

This chapter begins with setting forth the very strong bias which the people of Judah had to idolatry, with the fatal consequences, Jer 17:1-4. The happiness of the man that trusted in Jehovah is then beautifully contrasted with the opposite character, Jer 17:5-8. God alone knows the deceitfulness and wretchedness of the heart of man, Jer 17:9, Jer 17:10. The comparison of a bird's hatching the eggs of another of a different species, which will soon forsake her, is highly expressive of the vanity of ill-acquired riches, which often disappoint the owner, Jer 17:11. The prophet continues the same subject in his own person, appeals to God for his sincerity, and prays that the evil intended him by his enemies may revert on their own heads, Jer 17:12-18. The remaining part of the chapter is a distinct prophecy relating to the due observance of the Sabbath, enforced both by promises and threatenings, Jer 17:19-27.

As when the harvestman gathereth "As when one gathereth" - That is, the king of Assyria shall sweep away the whole body of the people, as the reaper strippeth off the whole crop of corn; and the remnant shall be no more in proportion than the scattered ears left to the gleaner. The valley of Rephaim near Jerusalem was celebrated for its plentiful harvest; it is here used poetically for any fruitful country. One MS., and one ancient edition, has באסף beesoph, "In gathering," instead of כאסף keesoph, "AS the gathering."

PROPHECY CONCERNING DAMASCUS AND ITS ALLY SAMARIA, that is, Syria and Israel, which had leagued together (seventh and eighth chapters). (Isa 17:1-11) Damascus--put before Israel (Ephraim, Isa 17:3), which is chiefly referred to in what follows, because it was the prevailing power in the league; with it Ephraim either stood or fell (Isa. 7:1-25).

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).