Exegetical and Hermeneutical Commentary of Isaiah 17:7

At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.

7. look to his Maker ] cf. Isa 22:11. “Look to,” i.e. regard with trust and veneration.

Fuente: The Cambridge Bible for Schools and Colleges

7, 8. These verses do not necessarily point to a conversion of the few surviving Ephraimites. They rather describe the impression produced by the vindication of Jehovah’s righteousness on mankind at large. Both in thought and structure, they interrupt the continuity of the oracle, and may have been inserted later (doubtless by the prophet himself). If they are removed we have three equal strophes, the first two ending with a “saith Jehovah,” and the last two beginning with “in that day.”

Fuente: The Cambridge Bible for Schools and Colleges

At that day shall a man look to his Maker – Instead of confiding in their strongly fortified places and armies, they shall look for aid and protection to the God that made them, and who alone can help them. National afflictions and judgments often have the effect to turn the eyes of even a wicked and rebellious people to God. They feel their danger; they are convinced of their guilt; they see that no one but God can protect them; and for a time they are willing, even by humiliation and fasting, to seek the divine protection.

His eyes shall have respect … – He shall look up to, or regard.

The Holy One of Israel – The God of Israel; the true God. As the Syrians were allied with the kingdom of Samaria or Ephraim, they were, of course, acquainted with the true God, and in some sense acknowledged him. In these times of impending calamity, they would be led to seek him, and implore his aid and protection. There is no reason to believe, however, that they would turn permanently to him, or become his true worshippers.

Fuente: Albert Barnes’ Notes on the Bible

Isa 17:7-8

At that day shall a man look to his Maker

Sanctified affliction

We are led to consider the designs of God in the afflictions of His people.

I. TO RECALL THEIR WANDERING HEARTS TO HIMSELF. A man will look to his Maker–

1. With a suppliant eye, to find in Him sources of consolation and a rock of defence such as the world cannot furnish (Psa 123:1-2; Jh 2:1).

2. With a penitent eye (Luk 22:62; Zec 12:10).

3. With a confiding and believing eye (chap. 8:17).

4. With a rejoicing eye (Rom 5:11; Hab 3:18).

II. TO RAISE THEIR ESTIMATE OF THE HOLINESS OF THE DIVINE CHARACTER AND THE RECTITUDE OF THE DIVINE DISPENSATIONS. Shall have respect unto the Holy One of Israel.

III. TO SEPARATE THEM FROM ALL SINFUL AND IDOLATROUS DEPENDENCES. He shall not look, etc.

IV. TO ENDEAR THE MERCY THAT MINGLES WITH THE TRIALS. This appears–

1. In the moderate degree in which Gods people are corrected, compared with the final and exterminating judgments which fall upon the wicked. Damascus was to be utterly destroyed (Isa 17:1), but a remnant was to be left to Israel (Isa 17:5). Gods people always see that He has afflicted them less than they deserve (Lam 3:22).

2. In the alleviations of their trials.

3. In the triumphant issue of the whole. (S. Thodey.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Shall a man, those few men that are left,

look to his Maker, they shall sincerely respect, and trust, and worship (all which are understood by looking to) God, and God only, as the next verse explains it. Their afflictions shall at last bring them to repentance.

Fuente: English Annotations on the Holy Bible by Matthew Poole

7. look to his Makerinsteadof trusting in their fortresses (Isa 17:3;Mic 7:7).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

At that day shall a man look to his Maker,…. The one only living and true God, who has made him, and not he himself, nor any other creature; that is, such as are left, as before described, the remnant, according to the election of grace; these shall look to God for help and assistance, for supply, support, and protection; and to Christ particularly, who is the Maker of all things, without whom was not any thing made that is made, for all spiritual blessings; for righteousness and strength, for peace and pardon, for food, and all comfortable supplies of grace, for life and salvation; who is set up to be looked unto for these things; to whom men are directed and encouraged to look for them, both by himself, and by his ministers, and to whom saints in all ages have looked and have not been disappointed; and to this sense the following words incline:

and his eyes shall have respect to the Holy One of Israel; who in this prophecy is said to be the Redeemer, Isa 43:14 he is the Holy One that sprung from literal Israel; and is the sanctifier of mystical Israel; to which agrees the Targum,

“and his eyes shall hope for the Word of the Holy One of Israel:”

the Word by whom all things were made in the beginning, and who was made flesh and dwelt among men.

Fuente: John Gill’s Exposition of the Entire Bible

Verse 7-11: TROUBLE: THE FRUIT OF FORGETFULLNESS AND IDOLATRY

1. When the hand of divine judgment is stretched out, Israel will realize how desperately she needs a right relationship with her Maker, (Isa 10:20; Hos 3:5; Hos 6:1; cf. Isa 51:13; Isa 55:4).

2. In the day of her trouble, they will not look to the idols or altars that have been made with their own hands – their Asherim or sun-images, Verse 8; Isa 2:8; Isa 2:20; Isa 30:22; Isa 27:9; 2Ch 34:7; Exo 34:13; Deu 7:4-5).

3. The cities of Israel will become as desolate as those of the heathen who fled before the approach of their ancient fathers, in whose midst God dwelt, (Verse 9; Isa 7:25).

4. They have forgotten the God of their salvation, and been unmindful of the Rock in whom they might have found refuge, (Verse 10a; Isa 52:13; Isa 12:2; Isa 33:2; Isa 61:10; Isa 62:11; Isa 26:4; Isa 30:29; Isa 44:8).

5. It was due to this forgetfullness of the Most High that they could so carefully plant and nourish their vine-slips in honor of idol gods, (Verse 10b).

6. Though beautiful to look upon, they would not help in he day of trouble; the harvest would prove to be a heap – to the grief and sorrow of the idolators, (Verse 11; Job 4:8; Hos 8:7; Hos 10:13).

7. Let it be clearly recognized that idolatry (even on the part of the Jews) is not entirely a thing of the past.

a. It is very prevalent today – taking many forms, such as: humanistic philosophy, pride in national heritage and accomplishments, trust in military supremacy, etc.

b. And it will be very widespread in the day of our Lord’s return, (Isa 2:20-22; Psa 97:7; Psa 96:5; Hos 13:8; Zec 10:2; Rev 9:20).

c. The ultimate idolatry will be in the acceptance of the antichrist as the true Messiah, (Joh 5:43; Dan 9:27).

Fuente: Garner-Howes Baptist Commentary

7. At that day shall a man look to his Maker. He now shews the fruit of this chastisement, and this is the second consolation with which the godly ought to fortify themselves amidst their afflictions. Although they perceive nothing but the wrath of God, yet they ought to reflect that the Lord, who never forgets himself, will continually preserve his Church, and not only so, but that the chastisements will be advantageous to them. After having spoken, therefore, about the continual existence of the Church, he next adds, that men will look to God This is the most desirable of all, for when men betake themselves to God, the world, which was formerly disordered, is restored to its proper order; but when we have been estranged from him, no one repents of his own accord, and therefore there is no other way in which we can be brought back than to be driven by the scourge of chastisements. We are thus reminded that we ought not to be so impatient in enduring chastisements, which cure us of the fearfully dangerous disease of apostasy.

To look to God means nothing else than that, when we have turned away, we return to a state of favor with him, betake ourselves and are converted to him. For how comes it that men abandon themselves to every kind of wickedness but because they forget God? Where the knowledge of God exists, there reverence dwells; where forgetfulness of God is found, there contempt of him also prevails. Yet this relates properly to faith, as if he had said, “When chastisements so severe shall have tamed the Israelites, they will then perceive that there is no help for them but in God.” For this reason he immediately adds the expression, To his Maker. It was indeed a proof of abominable indolence that they did not rely on God alone, who had bestowed on them so many precious gifts. The Prophet therefore says, that when they had been subdued by distresses and afflictions, they would afterwards return to a sound mind, so as to begin to hope in him who had bound them to himself by so many acts of kindness. And indeed he calls God their Maker, not as having created the whole human race, but in the same sense in which he likewise calls him The Holy One of Israel. Although therefore all men were created after the image of God, (Gen 1:27), yet Israel was peculiarly his workmanship, because he was his heritage, and his holy and chosen people (Exo 19:6). This repetition, in accordance with the ordinary custom of the Hebrew language, is employed to denote the same thing. He therefore calls God Holy, not only as viewed in himself, but from the effect produced, because he has sanctified or separated to himself the children of Abraham. Hence it follows, that the creation which he speaks of must be understood to relate to spiritual reformation, in reference to which he is especially called the Maker of Israel (Isa 45:11; Hos 8:14).

Fuente: Calvin’s Complete Commentary

SANCTIFIED AFFLICTION

Isa. 17:7-8. At that day shall a man look, &c.

In the prophecies of terror to guilty nations there is always some provision of comfort for Gods faithful and penitent people. His prophets were commissioned to minister hope to His friends, while they foretold misery to His enemies. In the text Isaiah, predicting the overthrow of the ten tribes, furnishes consolation to the faithful remnant who had not yielded to the prevalent idolatry (Isa. 17:6), and declares that the judgments he announced would result in the conversion of many who had been ensnared by it. We are thus led to consider the designs of God in the afflictions of His people.

I. To recall their wandering hearts to Himself. At that day shall a man look to his Maker (H. E. I., 5659, 6670). This is the result of sanctified affliction. Whenever it is seen, it shows that the processes of grace have been combined with the trials of providence, and that the health of the spirit has been restored by the Physician of souls. Otherwise affliction hardens, and the man goes back with greater eagerness to worldliness or iniquity, as the retreating wave presently rolls back upon the beach with greater velocity than before (H. E. I., 223228). But not so if the healing influence has been sought and found. Then a man will look to his Maker

1. With a suppliant eye, to find in Him sources of consolation and a rock of defence such as the world cannot furnish (Psa. 123:1-2; Jon. 2:1).

2. With a penitent eye (Luk. 22:62; Zec. 12:10).

3. With a confiding and believing eye (chap. Isa. 8:17).

4. With a rejoicing eye (Rom. 5:11; Hab. 3:18).

II. To raise their estimate of the holiness of the Divine character and the rectitude of the Divine dispensations. Shall have respect unto the Holy One of Israel. Sin begins with a diminished sense of Gods holiness, and conversion is marked by a renewed impression of it (Psa. 51:4).

III. To separate them from all sinful and idolatrous dependencies. He shall not look, &c. The sin of the ten tribes was idolatry (2Ki. 17:16), but here it is foretold that it shall be brought to an end. Those who had been guilty of this folly and this sin would not even look at the altars and the images they had fashioned with such care. So God aims by His afflictive providences to separate His people from everything in which they put an exaggerated and unworthy trust (H. E. I., 110, 111).

IV. To endear the mercy that mingles with the trials. This appears

1. In the moderate degree in which Gods people are corrected, compared with the final and exterminating judgments which fall upon the wicked. Damascus was to be utterly destroyed (Isa. 17:1), but a remnant was to be left to Israel (Isa. 17:5; see also chap. Isa. 27:7-9). Gods people always see that He has afflicted them less than they deserve (Lam. 3:22) [1042]

2. In the alleviations of their trials (H. E. I., 117121).
3. In the triumphant issue of the whole. They are delivered from the idolatry by which they were degraded (H. E. I., 116).Samuel Thodey.

[1042] See Outline: GODS RELUCTANCE TO PUNISH, chap. Isa. 1:9.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

b. CRISIS

TEXT: Isa. 17:7-8

7

In that day shall men look unto their Maker, and their eyes shall have respect to the Holy One of Israel.

8

And they shall not look to the altars, the work of their hands; neither shall they have respect to that which their fingers have made, either the Asherim, or the sun-images.

QUERIES

a.

What prompted this contrition by men?

b.

What were the sun-images?

PARAPHRASE

When Gods judgment begins to fall, men will turn and look for their Maker, and they will suddenly learn to fear the Holy One of Israel. They will no longer seek help from their idols and pagan altars which they made with their own hands. They will renounce their Asherim and sun-images.

COMMENTS

Isa. 17:7-8 REFORMATION: Man is prone to disregard God and turn to the gods of his own making when he is prosperous and relatively secure from his enemies. But when calamity or crisis comes man cries out for Supernatural aid. Someone has said, There are no atheists in foxholes. When men have to face something about to overwhelm them and beyond their own powers to resolve they usually seek their Maker. This is not always repentance in the true sense of the word. Sometimes it is only reformation. This is what occurred in the case of most of the Jews. They simply reformed some of their behavioral patterns. They reformed by ceasing to do obeisance to statues. But they did not experience real repentance. There is a difference between reformation and repentance. Repentance involves a change of mind, a change of values, as well as changed conduct. Most of the Jews did not really repentthey simply reformed. When they returned from their captivities they made idols of their super-holiness. Their new idols were those of Jewish ancestry and Pharisaic self-righteousness. It is true, however, that the Jews were absolutely and thoroughly cured of image-worship. They had fallen into the depths of image-worship at this point in their history (Cf. 2Ki. 16:10 ff). Asherim were sacred pillars (much like totem poles) of the pagan groves (garden places where pagans gathered to worship idols and engage in lewd, sexual rites of worship). Sun-images were statues of the Phonecian goddess. Her worship was as lewd as that of Baal, with whom she was associated by the pagans.

QUIZ

1.

Why were men moved to look unto their Maker?

2.

What is the difference between reformation and repentance?

3.

How do we know the Jews did not (for the most part) repent?

4.

What were the Asherim and sun-images they were worshiping?

Fuente: College Press Bible Study Textbook Series

(7) At that day shall a man look to his Maker.The words are words of warning hardly less than of promise. There is to be a return to the true faith of Israel, but that return will be brought about by a bitter experience of the results of idolatry. The eyes of men will turn in that hour of their calamity to the Holy One of Israel.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

7, 8. At that day The day when calamity comes on Damascus and Ephraim, and the Assyrians carry away the people. It is matter of history, that after the Assyrian conquest and the deportation of the great body of Israel, many that were left accepted Hezekiah’s call to return to the worship of Jehovah at Jerusalem. 2Ch 30:11.

Shall not look to the altars Israel and Judah were both enticed to Syrian and Phoenician worship. Ahaz had ordered a copy of the altar at Damascus for the temple at Jerusalem. 2Ki 16:10-12.

Either the groves, or the images Both these had usurped the place of Jehovah. The one, Asherim, are called “groves” by the old writers; they were used for idol and licentious worship. Modern writers regard them as images of the Phoenician Venus, serving essentially the same purpose. The other, Chamanim, are supposed to be sun-gods representing Baal, the male deity. The “images” were figures of the sun standing upon the altars of Baal. More precise information cannot be given, owing to the danger of confounding the many local varieties of Shemitic mythology. See WILKINS’S Phoenicia and Israel.

Fuente: Whedon’s Commentary on the Old and New Testaments